A short summary of the principal controversies between the Church of England, and the church of Rome being a vindication of several Protestant doctrines, in answer to a late pamphlet intituled, Protestancy destitute of Scripture-proofs.
         Sherlock, William, 1641?-1707.
      
       
         
           1687
        
      
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             A short summary of the principal controversies between the Church of England, and the church of Rome being a vindication of several Protestant doctrines, in answer to a late pamphlet intituled, Protestancy destitute of Scripture-proofs.
             Sherlock, William, 1641?-1707.
          
           [10], 150, [4] p.
           
             Printed for Richard Chiswell ...,
             London :
             1687.
          
           
             Reproduction of original in Huntington Library.
             Attributed to William Sherlock. cf. NUC pre-1956.
             Table of contents: p. [3]-[10]
             Errata: p. [10]
             Advertisement: p. [1]-[4] at end.
          
        
      
    
     
       
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         eng
      
       
         
           Catholic Church -- Controversial literature.
           Church of England -- Doctrines.
           Protestancy destitute of Scripture proofs.
        
      
    
     
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           Imprimatur
           .
        
         
           
             
               Junii
               4.
               1687.
               
            
          
           
             Hen.
             Maurice
             RR
             mo
             in
             Christo
             P.
             D.
             Wilhelmo
             Archiep.
             Cant.
             à
             Sacris
             .
          
        
      
       
         
         
           A
           SHORT
           SUMMARY
           OF
           THE
           Principal
           Controversies
           BETWEEN
           THE
           
             Church
             of
             England
          
           ,
           AND
           THE
           
             Church
             of
             Rome
          
           .
        
         
           BEING
           A
           VINDICATION
           of
           several
           PROTESTANT
           DOCTRINES
           ,
           in
           ANSWER
           to
           a
           Late
           PAMPHLET
           INTITULED
           ,
           
             Protestancy
             destitute
             of
             Scripture-Proofs
          
           .
        
         
           LONDON
           ,
           Printed
           for
           
             Richard
             Chiswell
          
           ,
           at
           the
           Rose
           and
           Crown
           in
           S.
           
           Paul's
           Church-Yard
           .
           
             MDCLXXXVII
             .
          
        
      
       
         
         
         
           THE
           CONTENTS
           .
        
         
           
             The
             State
             of
             the
             Controversie
             .
          
           
             HOW
             far
             Protestants
             demand
             Scripture-proofs
             for
             all
             Doctrines
             of
             Religion
             .
             Page
             2
          
           
             Protestants
             do
             not
             reject
             all
             Doctrines
             ,
             which
             are
             not
             contained
             in
             express
             words
             of
             Scripture
             .
             3
          
           
             But
             yet
             require
             express
             Scripture-proofs
             for
             all
             necessary
             Articles
             of
             Faith
             ,
             and
             therefore
             demand
             a
             Scripture-proof
             for
             the
             new
             
             Trent-Articles
             ,
             the
             belief
             of
             which
             is
             made
             necessary
             to
             Salvation
             .
             4
          
           
             The
             silence
             of
             Scripture
             sufficient
             to
             reject
             any
             Doctrine
             as
             unscriptural
             .
             5
          
           
             Concerning
             Negative
             and
             Affirmative
             Articles
             ,
             and
             the
             
             Requester's
             blunder
             about
             them
             .
             6
          
        
         
           
             A
             Review
             of
             the
             several
             Protestant
             Tenets
             ,
             for
             which
             He
             demands
             a
             Scripture-proof
             .
          
           
             I.
             Whether
             the
             Scripture
             be
             clear
             in
             all
             necessaries
             to
             every
             sober
             Inquirer
             .
             The
             Scripture
             proofs
             of
             it
             vindicated
             .
             8
          
           
             
             Protestants
             do
             not
             reject
             the
             Authority
             of
             Church-Guides
             ,
             and
             the
             difference
             between
             a
             Protestant
             and
             a
             Popish
             Guide
             .
             10
          
           
             II.
             Concerning
             the
             Spiritual
             Iurisdiction
             of
             the
             Secular
             Prince
             11
          
           
             III.
             Concerning
             Iustification
             by
             Faith
             alone
             .
             That
             justifying
             Faith
             is
             a
             persuasion
             ,
             that
             we
             are
             justified
             ,
             is
             not
             the
             Doctrine
             of
             the
             Church
             of
             England
             .
             12
             ,
             13
          
           
             IV.
             Concerning
             the
             substance
             of
             Bread
             and
             Wine
             after
             Consecration
             .
             Whether
             these
             words
             ,
             
               This
               is
               my
               Body
            
             ,
             can
             be
             literally
             understood
             .
             14
             ,
             15
          
           
             V.
             Concerning
             Christ's
             Presence
             in
             the
             Eucharist
             .
             16
          
           
             What
             there
             is
             besides
             Substance
             and
             Efficacy
             belonging
             to
             our
             Saviour's
             Body
             and
             Blood.
             17
          
           
             The
             difference
             between
             the
             Vertues
             and
             Efficacy
             of
             an
             Institution
             ,
             and
             the
             Powers
             of
             Nature
             .
             ibid.
             
          
           
             Sacramental
             Signs
             and
             Symbols
             as
             effectual
             to
             all
             the
             purposes
             of
             a
             Sacrament
             ,
             as
             Christ's
             Natural
             Flesh
             and
             Blood
             could
             be
             .
             18
             ,
             19
          
           
             What
             a
             Sacrament
             of
             the
             Lord's
             Body
             means
             ,
             and
             how
             distinguished
             from
             his
             Natural
             Flesh
             and
             Blood.
             20
          
           
             How
             the
             Communion
             of
             Christ's
             Body
             and
             Blood
             in
             the
             Eucharist
             differs
             from
             the
             meer
             influences
             of
             his
             Grace
             .
             ibid.
             
          
           
             VI.
             Concerning
             the
             Adoration
             of
             Christ
             in
             the
             Eucharist
             ,
             whether
             it
             be
             Idolatry
             .
             To
             adore
             Christ
             is
             not
             Idolatry
             ,
             to
             adore
             Bread
             and
             Wine
             is
             .
             21
          
           
             Whether
             the
             Eucharist
             be
             nothing
             else
             but
             Christ
             ;
             and
             to
             adore
             the
             Eucharist
             be
             only
             to
             adore
             Christ.
             22
          
           
             VII
             .
             Concerning
             Communion
             in
             both
             kinds
             .
             The
             words
             of
             Institution
             a
             plain
             Scripture-proof
             of
             the
             necessity
             of
             it
             .
             24
             ,
             25
          
           
             
             VIII
             .
             Whether
             Chastity
             deliberately
             vowed
             may
             be
             inoffensively
             violated
             :
             this
             proved
             not
             to
             be
             the
             Doctrine
             of
             the
             Church
             of
             England
             .
             26
          
           
             The
             Article
             concerning
             the
             Marriage
             of
             Priests
             ,
             in
             
               Edw.
               VI.
            
             and
             Queen
             Elizabeths
             Reign
             ,
             considered
             .
             27
             ,
             28
          
           
             IX
             .
             Whether
             all
             Christian
             Excellencies
             are
             commanded
             .
             29
          
           
             That
             Gospel
             Exhortations
             include
             a
             Command
             .
             ibid.
             
          
           
             That
             the
             heights
             and
             perfections
             of
             Vertue
             are
             commanded
             ,
             and
             in
             what
             sense
             .
             30
          
           
             When
             you
             have
             done
             that
             is
             commanded
             you
             ,
             say
             we
             are
             unprofitable
             Servants
             ,
             proved
             to
             be
             a
             plain
             confutation
             of
             the
             Doctrine
             of
             Supererogation
             .
             33
          
           
             The
             meaning
             of
             this
             Question
             ,
             Whether
             all
             Christian
             Excellencies
             are
             commanded
             in
             Scripture
             ,
             and
             to
             what
             purpose
             it
             serves
             in
             the
             Church
             of
             Rome
             .
             34
          
           
             The
             meritorious
             works
             of
             the
             Church
             of
             Rome
             are
             not
             commanded
             by
             God
             ,
             nor
             are
             they
             any
             Christian
             Excellencies
             .
             Such
             as
             the
             Monkish
             Vows
             of
             Poverty
             ,
             Coelibacy
             ,
             and
             absolute
             Obedience
             to
             Superiors
             .
             36
          
           
             This
             showed
             particularly
             of
             the
             Vow
             of
             Poverty
             .
             ibid.
             
          
           
             And
             Coelibacy
             .
             37
          
           
             And
             Monkish
             Obedience
             .
             
               ibid.
               &
            
             38
          
           
             X.
             Whether
             every
             Seul
             as
             soon
             as
             expired
             is
             conveyed
             to
             Heav●n
             or
             Hell.
             39
          
           
             Concerning
             Dives
             and
             Lazarus
             ,
             and
             S.
             
             Paul's
             desire
             to
             be
             dissolved
             ,
             and
             to
             be
             with
             Christ.
             ibid.
             
          
           
             The
             Doctrine
             of
             the
             Council
             of
             Trent
             concerning
             Purgatory
             .
             42
          
           
             This
             more
             particularly
             explained
             from
             Cardinal
             Bellarmine
             .
             43
             ,
             44
          
           
             The
             design
             of
             it
             to
             acquaint
             our
             People
             ,
             what
             proofs
             they
             must
             demand
             for
             Purgatory
             .
             45
          
           
             
             A
             middle
             state
             between
             Death
             and
             Iudgment
             ,
             which
             is
             neither
             Heaven
             nor
             Hell
             ,
             does
             not
             prove
             a
             Popish
             
               Purgatory
               .
               ibid.
            
             
          
           
             The
             Primitive
             Fathers
             did
             believe
             a
             middle
             state
             .
             46
          
           
             The
             difference
             between
             this
             and
             a
             Popish
             Purgatory
             .
             As
             ,
          
           
             1.
             
             That
             this
             they
             affirmed
             of
             all
             separate
             Souls
             ,
             That
             none
             were
             received
             into
             Heaven
             before
             the
             Resurrection
             .
             But
             Purgatory
             is
             not
             for
             all
             Souls
             ,
             but
             for
             these
             only
             ,
             who
             have
             not
             satisfied
             for
             their
             sins
             .
             47
          
           
             2.
             
             They
             affirm
             this
             separate
             state
             ,
             not
             to
             be
             a
             state
             of
             Punishment
             ,
             as
             the
             Popish
             Purgatory
             is
             ,
             but
             of
             Ioy
             and
             Felicity
             .
             48
          
           
             3.
             
             This
             is
             an
             unalterable
             state
             till
             the
             Day
             of
             Iudgment
             ,
             and
             therefore
             no
             Popish
             Purgatory
             ,
             out
             of
             which
             Souls
             may
             be
             redeemed
             with
             Prayers
             and
             Alms.
             50
          
           
             The
             Purgatory
             Fire
             which
             the
             Fathers
             speak
             of
             ,
             does
             not
             prove
             a
             Popish
             Purgatory
             .
             51
          
           
             1.
             
             Because
             that
             is
             not
             till
             the
             Day
             of
             Iudgment
             .
             S.
             
             Austin's
             Opinion
             of
             Purgatory
             Fire
             explained
             ,
             and
             proved
             very
             different
             from
             the
             Popish
             Purgatory
             .
             52
             ,
             &c.
             
          
           
             2.
             
             All
             Men
             ,
             excepting
             Christ
             himself
             ,
             were
             to
             pass
             through
             the
             last
             Fire
             ,
             but
             the
             Popish
             Purgatory
             is
             not
             for
             all
             .
             56
          
           
             3.
             
             The
             Popish
             Purgatory
             Fire
             is
             not
             for
             Purgation
             ;
             but
             the
             Fire
             at
             the
             Day
             of
             Iudgment
             ,
             according
             to
             the
             ancient
             Fathers
             ,
             is
             .
             57
          
           
             
             Origen's
             notion
             of
             a
             Purgatory
             Fire
             .
             58
          
           
             4.
             
             There
             is
             no
             Redemption
             out
             of
             this
             Fire
             by
             the
             Prayers
             and
             Alms
             of
             the
             living
             .
             Which
             is
             upon
             all
             accounts
             the
             most
             comfortable
             thing
             in
             a
             Popish
             Purgatory
             .
             60
          
           
             The
             ancient
             Practice
             of
             Praying
             for
             Souls
             departed
             ,
             does
             not
             prove
             a
             Popish
             Purgatory
             .
             61
          
           
             
             The
             Original
             of
             this
             Practice
             of
             Praying
             for
             the
             Dead
             .
             ibid.
             and
             62
          
           
             The
             state
             of
             the
             Controversies
             between
             Aërius
             and
             Epiphanius
             .
             63
             ,
             &c.
             
          
           
             For
             what
             reasons
             the
             ancient
             Christians
             prayed
             for
             the
             dead
             .
             64
             ,
             &c.
             
          
           
             S.
             
             Austin's
             account
             of
             the
             reasons
             of
             praying
             for
             the
             dead
             different
             from
             what
             the
             Fathers
             before
             him
             gave
             67
          
           
             The
             custom
             of
             praying
             to
             the
             Saints
             ,
             which
             was
             then
             introduced
             ,
             the
             occasion
             of
             this
             change
             .
             ibid.
             
          
           
             S.
             Austin
             first
             made
             three
             distinctions
             of
             Souls
             departed
             .
             ibid.
             
          
           
             And
             yet
             the
             Popish
             Purgatory
             cannot
             be
             proved
             from
             S.
             Austin
             .
             68
          
           
             S.
             
             Chrysostom's
             opinion
             of
             this
             matter
             different
             from
             S.
             
             Austin's
             .
             71
             ,
             &c.
             
          
           
             XI
             .
             Concerning
             the
             Intercessions
             of
             the
             Saints
             in
             Heaven
             for
             us
             .
             74
          
           
             The
             distinction
             between
             a
             Mediator
             of
             Redemption
             and
             Intercession
             .
             75
          
           
             No
             sense
             in
             that
             distinction
             between
             a
             Mediator
             of
             Redemption
             and
             Intercession
             .
             77
          
           
             This
             distinction
             contrary
             to
             the
             Analogy
             both
             of
             the
             Old
             and
             New
             Testament
             .
             78
          
           
             The
             difference
             between
             the
             vertue
             of
             the
             Sacrifice
             ,
             the
             Prayers
             of
             the
             People
             ,
             and
             the
             Intercession
             of
             the
             Priest.
             79
          
           
             The
             difference
             between
             the
             prayers
             of
             good
             Men
             for
             themselves
             and
             one
             another
             ,
             and
             the
             Intercession
             of
             a
             Mediator
             .
             81
          
           
             To
             flie
             to
             the
             Aid
             of
             Saints
             in
             Heaven
             derogates
             from
             the
             Intercession
             of
             Christ.
             83
          
           
             Praying
             to
             Saints
             in
             Heaven
             more
             injurious
             to
             God
             ,
             than
             to
             a
             Mediator
             .
             84
          
           
             XII
             .
             Concerning
             the
             worship
             paid
             to
             the
             Cross
             and
             Images
             .
             86
          
           
             
             Whether
             the
             worship
             they
             pay
             to
             the
             Cross
             and
             Images
             ,
             be
             no
             more
             than
             what
             we
             give
             to
             the
             Bible
             .
             ibid.
             
          
           
             The
             reasons
             why
             some
             Protestants
             have
             charged
             the
             worship
             of
             Images
             with
             Idolatry
             .
             88
          
           
             No
             alterations
             made
             in
             the
             Law
             against
             worshipping
             Images
             in
             the
             New
             Testament
             .
             92
          
           
             The
             reasons
             of
             the
             Second
             Commandment
             ,
             Moral
             and
             Eternal
             .
             93
          
           
             No
             material
             Temple
             ,
             much
             less
             an
             Image
             allowed
             under
             the
             Gospel
             .
             95
          
           
             The
             Primitive
             Church
             always
             understood
             the
             Worship
             of
             Images
             to
             be
             forbid
             under
             the
             Gospel
             .
             99
          
           
             XIII
             .
             Whether
             the
             Pope
             be
             Antichrist
             ,
             and
             whether
             this
             be
             taught
             in
             the
             Homilies
             of
             the
             Church
             of
             
               England
               .
               ibid.
            
             
          
           
             XIV
             .
             Concerning
             Prayers
             and
             Divine
             Offices
             in
             the
             Vulgar
             tongue
             .
             101
          
           
             The
             self-contradictions
             of
             this
             Author
             .
             102
          
           
             Whether
             S.
             Paul
             in
             1
             Cor.
             14.
             only
             forbid
             inspired
             and
             extempore
             prayers
             in
             an
             unknown
             tongue
             ,
             not
             the
             setled
             forms
             of
             Divine
             Offices
             .
             104
          
           
             All
             the
             Apostles
             arguments
             in
             that
             place
             against
             speaking
             in
             an
             unknown
             tongue
             concern
             our
             ordinary
             devotions
             .
             105
          
           
             As
             1.
             
             That
             it
             is
             contrary
             to
             the
             edification
             of
             the
             Church
             .
             ib.
             
          
           
             2.
             
             That
             it
             contradicts
             the
             natural
             end
             and
             use
             of
             speech
             .
             106
          
           
             3.
             
             That
             it
             is
             contrary
             to
             the
             nature
             of
             Prayer
             and
             religious
             worship
             ,
             which
             must
             be
             a
             reasonable
             Service
             .
             107
          
           
             Whether
             the
             people
             are
             bound
             to
             joyn
             in
             all
             the
             offices
             of
             publick
             worship
             .
             108
          
           
             Whether
             the
             people
             understand
             their
             prayers
             ,
             though
             they
             are
             in
             Latin
             ,
             which
             they
             do
             not
             understand
             .
             112
          
           
             XV.
             Concerning
             Schism
             and
             Separation
             .
             114
          
           
             
             Separation
             from
             the
             Errors
             of
             the
             Church
             of
             Rome
             is
             not
             a
             Separation
             from
             the
             Catholick
             Church
             .
             116
          
           
             Renouncing
             the
             Supremacy
             of
             the
             Bishop
             of
             Rome
             no
             Schism
             .
             ibid.
             
          
           
             Such
             a
             supremacy
             not
             essential
             to
             Catholick
             Unity
             .
             117
          
           
             Concerning
             the
             Ecclesiastical
             combinations
             of
             neighbour
             Churches
             and
             Bishops
             into
             one
             body
             .
             ibid.
             
          
           
             In
             what
             cases
             a
             particular
             Church
             may
             break
             off
             from
             such
             a
             body
             .
             118
          
           
             The
             Popes
             Supremacy
             such
             an
             usurpation
             as
             may
             be
             renounced
             without
             the
             authority
             of
             a
             general
             Council
             .
             ibid.
             
          
           
             The
             Church
             of
             England
             not
             originally
             subject
             to
             the
             Bishop
             of
             Rome
             as
             the
             Western
             Patriarch
             .
             121
          
           
             The
             difference
             between
             Schism
             from
             the
             Catholick
             Church
             ,
             and
             the
             breach
             of
             Ecclesiastical
             Communion
             .
             122
          
           
             To
             reform
             errors
             and
             corruptions
             in
             Faith
             and
             Worship
             can
             never
             ,
             be
             a
             fault
             .
             125
          
           
             That
             the
             Church
             of
             England
             does
             not
             separate
             from
             all
             other
             Christian
             Societies
             .
             126
          
           
             Concerning
             Communion
             in
             the
             Eucharist
             and
             other
             religious
             Assemblies
             .
             129
          
           
             What
             Church
             we
             joyned
             in
             Communion
             with
             ,
             when
             we
             forsook
             the
             Communion
             of
             the
             Church
             of
             Rome
             .
             130
          
           
             What
             Church
             we
             made
             the
             pattern
             of
             our
             Reformation
             .
             131
          
           
             In
             what
             sense
             the
             Church
             of
             Rome
             her self
             was
             the
             pattern
             of
             our
             Reformation
             .
             132
          
           
             XVI
             .
             Concerning
             the
             defection
             and
             apostasie
             of
             the
             Clergy
             of
             the
             Catholick
             Church
             ,
             and
             the
             Reformation
             of
             the
             Laity
             .
             134
          
           
             Whether
             the
             whole
             Clergy
             were
             against
             the
             Reformation
             .
             135
          
           
             The
             Popish
             Clergy
             in
             the
             Reign
             of
             King
             Henry
             the
             Eighth
             did
             own
             the
             King's
             Supremacy
             and
             wrote
             for
             it
             .
             136
             ,
             &c.
             
          
           
             We
             do
             not
             assert
             ,
             That
             the
             Church
             of
             Rome
             has
             apostatized
             from
             fundamental
             Truth
             and
             Holiness
             .
             138
          
           
             Whether
             all
             kind
             of
             Idolatry
             be
             an
             Apostasie
             from
             fundamental
             Truth
             and
             Holiness
             .
             139
          
           
             
             The
             nature
             of
             that
             argument
             to
             prove
             ,
             That
             a
             thing
             is
             not
             ,
             because
             it
             cannot
             be
             ,
             when
             there
             is
             all
             other
             possible
             evidence
             to
             prove
             ,
             That
             it
             is
             .
             140
          
           
             As
             that
             the
             Church
             of
             Rome
             has
             not
             erred
             ,
             because
             she
             cannot
             err
             .
             141
             ,
             &c.
             
          
           
             If
             the
             Reformation
             be
             good
             ,
             there
             can
             want
             no
             authority
             to
             reform
             .
             147
          
           
             The
             Supreme
             Authority
             of
             any
             Nation
             has
             a
             regular
             Authority
             to
             declare
             ,
             what
             shall
             be
             the
             established
             Religion
             of
             that
             Nation
             ,
             which
             is
             all
             that
             we
             attribute
             to
             Kings
             and
             Parliaments
             in
             such
             matters
             .
             250
          
        
      
       
         
           ERRATA
           .
        
         
           PAG.
           53.
           l.
           4.
           for
           now
           r.
           non
           .
           p.
           123.
           l.
           33.
           r.
           
             as
             shows
          
           .
           p.
           14●
           .
           l.
           14.
           dele
           upon
           .
        
         
           
             Some
             faults
             there
             are
             in
             Pointing
             ,
             which
             I
             must
             leave
             to
             the
             Reader
             to
             correct
             .
          
        
      
    
     
       
         
         
           A
           VINDICATION
           OF
           SEVERAL
           Protestant
           Doctrines
           :
           BEING
           AN
           ANSWER
           TO
           A
           LATE
           PAMPHLET
           ENTITULED
           ,
           
             Protestancy
             destitute
             of
             Scripture-Proofs
          
           .
        
         
           THAT
           I
           have
           taken
           so
           little
           an
           occasion
           to
           write
           so
           big
           a
           Book
           ,
           I
           hope
           the
           Reader
           upon
           his
           perusal
           will
           pardon
           .
           There
           is
           indeed
           a
           remarkable
           difference
           between
           us
           and
           our
           Roman
           Adversaries
           in
           this
           matter
           ;
           they
           can
           answer
           great
           Books
           in
           two
           or
           three
           Sheets
           ,
           if
           they
           vouchsafe
           to
           give
           any
           answer
           at
           all
           ,
           which
           they
           begin
           to
           be
           weary
           of
           :
           we
           answer
           two
           or
           three
           Sheets
           in
           large
           Books
           ;
           but
           then
           we
           have
           very
           different
           ends
           in
           
           writing
           too
           ;
           they
           to
           make
           a
           show
           of
           saying
           somewhat
           ,
           to
           put
           by
           the
           blow
           by
           some
           few
           insignificant
           cavils
           ;
           we
           ,
           not
           only
           to
           answer
           our
           Adversaries
           ,
           which
           might
           be
           done
           in
           very
           few
           words
           ,
           but
           ,
           to
           instruct
           our
           people
           ,
           which
           requires
           a
           more
           particular
           Explication
           of
           the
           reasons
           of
           things
           .
           But
           I
           shall
           make
           no
           Apology
           for
           my
           Book
           ,
           till
           I
           hear
           that
           it
           wants
           it
           ;
           for
           it
           may
           be
           some
           may
           think
           it
           ,
           as
           much
           too
           little
           ,
           as
           others
           too
           big
           .
        
         
           He
           begins
           very
           regularly
           with
           the
           state
           of
           the
           Controversie
           between
           us
           ,
           to
           prove
           sixteen
           Protestant
           Tenets
           (
           as
           he
           calls
           them
           )
           by
           
             plain
             Scripture
             ;
             Scriptures
             ,
             but
             so
             plain
             to
             us
             ,
             for
             their
             Doctrines
             ,
             as
             they
             require
             to
             be
             yielded
             them
             by
             the
             Catholique
             Church
             for
             hers
             .
          
           What
           will
           be
           thought
           plain
           by
           them
           ,
           is
           a
           very
           hard
           matter
           to
           guess
           ,
           when
           it
           seems
           ,
           the
           second
           Commandment
           it self
           is
           not
           thought
           by
           them
           a
           plain
           Scripture-proof
           against
           Image-worship
           ,
           and
           I
           despair
           of
           ever
           finding
           a
           plainer
           proof
           in
           Scripture
           for
           or
           against
           any
           thing
           .
           But
           I
           told
           him
           in
           Answer
           to
           his
           request
           
             (
             p.
          
           17.
           )
           that
           we
           desire
           no
           other
           proofs
           from
           them
           ,
           but
           what
           we
           are
           ready
           to
           give
           ,
           
             either
             the
             express
             words
             of
             Scripture
             ,
             or
             plain
             and
             evident
             consequence
             ,
             or
             the
             silence
             of
             Scripture
             ,
             to
             prove
             that
             any
             Doctrine
             is
             not
             in
             it
             .
          
           And
           though
           they
           may
           reasonably
           demand
           of
           us
           ,
           what
           we
           demand
           of
           them
           ,
           yet
           they
           cannot
           reasonably
           demand
           more
           :
           and
           whether
           I
           have
           not
           done
           him
           justice
           in
           this
           way
           ,
           shall
           be
           examined
           again
           under
           the
           several
           Articles
           of
           his
           request
           .
           In
           the
           next
           Paragraph
           he
           mightily
           despises
           the
           Answer
           ,
           and
           
             concluded
             the
             pamphlet
             unworthy
             a
             publick
             or
             special
             notice
             ,
             and
             expected
             ,
             if
             not
             more
             pertinent
             ,
             yet
             at
             least
             more
             plausible
             replies
             to
             follow
             ,
          
           and
           I
           can
           assure
           him
           ,
           that
           he
           was
           very
           ill
           advised
           ,
           that
           he
           did
           not
           despise
           and
           expect
           on
           ;
           for
           his
           reply
           has
           given
           some
           credit
           and
           authority
           
           to
           that
           Answer
           ,
           and
           has
           now
           produced
           a
           Book
           ,
           which
           if
           he
           be
           wise
           ,
           he
           will
           despise
           too
           ;
           though
           I
           hope
           it
           will
           convince
           him
           ,
           that
           
             Protestants
             do
             not
             mean
             to
             expose
             their
             profession
             by
             silence
             ,
          
           which
           I
           do
           not
           find
           them
           much
           inclined
           to
           at
           present
           .
        
         
           But
           let
           us
           consider
           the
           state
           of
           the
           question
           .
           In
           answer
           to
           the
           Request
           to
           prove
           some
           Protestant
           Tenets
           by
           plain
           Scripture
           ,
           I
           told
           him
           this
           was
           a
           false
           representation
           
           of
           our
           Doctrine
           ;
           for
           though
           we
           do
           make
           the
           Scripture
           the
           rule
           of
           our
           Faith
           ,
           yet
           we
           do
           not
           pretend
           to
           own
           no
           Doctrine
           ,
           but
           what
           is
           contained
           in
           the
           express
           words
           of
           Scripture
           .
           Our
           Church
           teaches
           us
           ,
           Art.
           6.
           that
           
             Holy
             Scripture
             containeth
             all
             things
             necessary
             to
             Salvation
             ;
             so
             that
             whatsoever
             is
             not
             read
             therein
             ,
             nor
             may
             be
             proved
             thereby
             ,
             is
             not
             to
             be
             required
             of
             any
             Man
             ,
             that
             it
             should
             be
             believed
             as
             an
             Article
             of
             Faith
             ,
             or
             be
             thought
             requisite
             or
             necessary
             to
             Salvation
             .
          
           Where
           our
           Church
           distinguishes
           between
           what
           is
           
             read
             in
             the
             Scripture
          
           ,
           that
           is
           ,
           contained
           in
           express
           words
           there
           ,
           and
           what
           
             may
             be
             proved
             thereby
          
           ,
           that
           is
           ,
           by
           plain
           and
           necessary
           consequence
           ,
           from
           what
           is
           expresly
           taught
           in
           Scripture
           ;
           and
           yet
           confines
           such
           Proof
           as
           this
           only
           
             to
             Articles
             of
             Faith
          
           ,
           or
           what
           
             is
             thought
             requisite
             or
             necessary
             to
             Salvation
             .
          
           And
           the
           true
           reason
           of
           this
           is
           ,
           that
           the
           
             Church
             of
             England
          
           teaches
           
             the
             sufficiency
             of
             the
             Holy
             Scriptures
             to
             Salvation
             ,
          
           which
           is
           the
           very
           Title
           of
           this
           Article
           ,
           and
           therefore
           all
           things
           necessary
           to
           be
           believed
           to
           Salvation
           must
           be
           contained
           in
           express
           words
           in
           Scripture
           ,
           or
           be
           proved
           thence
           by
           plain
           and
           evident
           consequence
           ;
           which
           shows
           ,
           that
           we
           are
           not
           strictly
           obliged
           to
           prove
           any
           thing
           from
           Scripture
           ,
           but
           what
           we
           teach
           for
           an
           Article
           of
           Faith
           ,
           or
           as
           necessary
           to
           Salvation
           .
           This
           is
           the
           reason
           ,
           why
           we
           demand
           a
           Scripture-proof
           from
           the
           Church
           of
           Rome
           for
           
           the
           new
           Articles
           of
           the
           Trent
           Faith
           ;
           for
           if
           the
           belief
           of
           them
           be
           necessary
           to
           Salvation
           ,
           as
           they
           say
           they
           are
           ,
           then
           either
           the
           Scriptures
           do
           not
           contain
           all
           things
           necessary
           to
           Salvation
           ,
           or
           they
           are
           bound
           to
           show
           ,
           where
           these
           Doctrines
           are
           contained
           in
           Scripture
           .
           For
           this
           reason
           the
           
             Church
             of
             England
          
           ,
           which
           owns
           
             the
             sufficiency
             of
             the
             Scripture
             to
             Salvation
             ,
          
           rejects
           all
           those
           Doctrines
           ,
           which
           the
           
             Church
             of
             Rome
          
           without
           any
           Proof
           from
           Scripture
           teaches
           as
           necessary
           to
           Salvation
           ;
           and
           this
           we
           think
           reason
           enough
           to
           reject
           them
           ,
           that
           they
           are
           not
           contained
           in
           Scripture
           ,
           which
           contains
           all
           things
           necessary
           to
           Salvation
           .
        
         
           Now
           our
           Author
           ,
           and
           some
           of
           his
           size
           ,
           who
           don
           't
           see
           half
           a
           Consequence
           before
           them
           ,
           think
           they
           have
           a
           mighty
           advantage
           of
           us
           in
           demanding
           the
           same
           Proofs
           from
           us
           to
           justifie
           our
           rejecting
           their
           Doctrines
           ,
           which
           we
           demand
           of
           them
           to
           justifie
           their
           belief
           of
           them
           :
           that
           is
           to
           say
           ,
           as
           we
           demand
           of
           them
           a
           Scripture-Proof
           ,
           that
           there
           is
           such
           a
           place
           as
           Purgatory
           ,
           they
           think
           ,
           they
           may
           as
           reasonably
           demand
           of
           us
           a
           Scripture-Proof
           ,
           that
           there
           is
           no
           such
           place
           as
           Purgatory
           ;
           just
           with
           as
           much
           reason
           as
           if
           one
           should
           tell
           me
           ,
           that
           by
           the
           Laws
           of
           England
           every
           Man
           is
           bound
           to
           Marry
           at
           twenty
           years
           old
           ,
           and
           when
           I
           desire
           him
           to
           show
           me
           the
           Law
           which
           makes
           this
           necessary
           ,
           he
           should
           answer
           ,
           though
           he
           cannot
           show
           such
           a
           Law
           ,
           yet
           it
           may
           be
           necessary
           ,
           unless
           I
           can
           show
           him
           a
           Law
           which
           expresly
           declares
           ,
           that
           it
           is
           not
           necessary
           :
           whereas
           nothing
           is
           necessary
           ,
           but
           what
           the
           Law
           makes
           so
           ;
           and
           if
           the
           Law
           has
           not
           made
           it
           necessary
           ,
           there
           is
           no
           need
           of
           any
           Law
           to
           declare
           ,
           that
           it
           is
           not
           necessary
           .
           Thus
           the
           Protestant
           Doctrine
           of
           the
           sufficiency
           of
           Scriptures
           to
           Salvation
           ,
           requires
           us
           to
           produce
           a
           plain
           Scripture-Proof
           for
           every
           thing
           ,
           which
           we
           believe
           
           necessary
           to
           Salvation
           ;
           but
           it
           does
           not
           require
           a
           Scripture-Proof
           ,
           that
           that
           is
           not
           necessary
           to
           Salvation
           ,
           which
           the
           Scripture
           has
           not
           revealed
           nor
           made
           necessary
           to
           Salvation
           :
           for
           if
           the
           Scriptures
           contain
           all
           things
           necessary
           to
           Salvation
           ,
           it
           is
           a
           sufficient
           Proof
           ,
           that
           such
           Doctrines
           are
           not
           necessary
           to
           Salvation
           ,
           which
           are
           not
           contained
           in
           the
           Scriptures
           :
           Unless
           we
           think
           ,
           that
           the
           Scripture
           must
           before-hand
           confute
           all
           possible
           Heresies
           ,
           which
           might
           arise
           in
           the
           Church
           ,
           and
           tell
           us
           particularly
           in
           all
           points
           ,
           what
           we
           must
           not
           believe
           ,
           as
           well
           as
           what
           we
           must
           .
        
         
           This
           I
           observed
           was
           the
           case
           ,
           as
           to
           those
           Articles
           of
           the
           
             Church
             of
             England
          
           ,
           which
           are
           opposed
           to
           the
           Corruptions
           and
           Innovations
           of
           the
           
             Church
             of
             Rome
          
           ,
           that
           they
           are
           negative
           Articles
           ,
           and
           a
           negative
           Article
           only
           rejects
           such
           Doctrines
           from
           being
           Articles
           of
           Faith
           ,
           as
           are
           not
           contained
           in
           Scripture
           ,
           and
           it
           is
           ridiculous
           to
           demand
           a
           plain
           Scripture-Proof
           ,
           that
           such
           a
           Doctrine
           is
           not
           in
           Scripture
           .
           We
           believe
           it
           is
           not
           there
           ,
           because
           we
           cannot
           find
           it
           there
           ,
           and
           those
           who
           pretend
           it
           is
           there
           ,
           cannot
           show
           it
           there
           ;
           which
           is
           proof
           enough
           ,
           and
           all
           that
           the
           Subject
           is
           capable
           of
           .
        
         
           This
           is
           what
           our
           Author
           attempts
           an
           Answer
           to
           in
           the
           preceding
           Paragraph
           ,
           and
           first
           ,
           he
           says
           ,
           that
           
             those
             of
             the
             thirty
             nine
             Articles
             ,
             which
             are
             opposed
             to
             Catholick
             Religion
          
           (
           so
           he
           calls
           the
           Popish
           Corruptions
           of
           Christianity
           )
           
             contain
             Affirmative
             propositions
             ,
             or
             may
             be
             resolved
             into
             equivalent
             affirmatives
             .
          
           What
           then
           ?
           Is
           the
           dispute
           about
           the
           terms
           wherein
           the
           Article
           is
           conceived
           ,
           whether
           they
           be
           Negative
           or
           Affirmative
           ?
           or
           about
           the
           reason
           ,
           why
           
           it
           is
           either
           affirmed
           or
           denied
           ,
           viz.
           that
           such
           a
           Doctrine
           is
           not
           taught
           in
           Scripture
           ?
           for
           this
           is
           all
           I
           meant
           by
           a
           negative
           Article
           ,
           that
           we
           deny
           such
           a
           Doctrine
           to
           be
           contained
           in
           Scripture
           .
           Now
           suppose
           I
           should
           say
           ,
           There
           is
           no
           such
           place
           as
           Purgatory
           ,
           which
           is
           a
           negative
           Proposition
           ,
           or
           that
           Purgatory
           is
           a
           late
           and
           fond
           invention
           ,
           which
           is
           affirmative
           ,
           what
           difference
           is
           there
           between
           them
           ?
           when
           they
           both
           resolve
           into
           this
           ,
           that
           Purgatory
           is
           not
           taught
           in
           Scripture
           ;
           and
           therefore
           the
           question
           is
           still
           the
           same
           ,
           whether
           the
           Article
           be
           expressed
           affirmatively
           or
           negatively
           ,
           and
           no
           Man
           can
           be
           bound
           to
           prove
           by
           plain
           and
           express
           Scripture
           ,
           that
           Purgatory
           is
           not
           taught
           in
           Scripture
           .
        
         
           Well!
           but
           
             though
             for
             a
             Negative
             ,
             or
             every
             non-assent
             or
             suspence
             of
             assent
             ,
             a
             reason
             may
             not
             be
             given
             or
             required
             ,
             yet
             for
             belief
             ,
             for
             a
             solemn
             profession
             ,
             subscription
             and
             swearing
             of
             that
             belief
             (
             whether
             it
             be
             of
             negatives
             or
             affirmatives
             )
             a
             reason
             may
             be
             assigned
             and
             required
             .
          
           What
           glorious
           and
           triumphant
           Nonsence
           is
           here
           ?
           How
           does
           
             a
             negative
          
           Article
           and
           non-assent
           come
           to
           be
           the
           same
           thing
           ?
           For
           we
           Protestants
           use
           to
           give
           our
           assent
           to
           negative
           Articles
           :
           And
           why
           are
           not
           Men
           bound
           to
           give
           a
           reason
           of
           their
           non-assent
           ,
           as
           well
           as
           of
           their
           assent
           ?
           And
           how
           are
           they
           more
           bound
           to
           give
           a
           reason
           of
           their
           profession
           and
           swearing
           their
           non-assent
           ,
           than
           they
           are
           of
           their
           bare
           non-assent
           ?
           And
           who
           ever
           dreamt
           ,
           that
           Men
           are
           not
           bound
           to
           give
           a
           reason
           of
           their
           non-assent
           ,
           and
           of
           their
           profession
           of
           non-assent
           ?
           and
           lastly
           ,
           what
           is
           all
           this
           to
           the
           purpose
           of
           demanding
           express
           Proofs
           
           of
           Scripture
           ,
           that
           such
           Doctrines
           ,
           as
           suppose
           Purgatory
           ,
           or
           the
           Invocation
           of
           Saints
           ,
           &c.
           are
           not
           taught
           in
           Scripture
           ?
           And
           why
           is
           it
           not
           a
           sufficient
           reason
           of
           a
           non-assent
           ,
           or
           declared
           and
           professed
           denial
           of
           such
           Doctrines
           ,
           that
           it
           does
           not
           appear
           ,
           that
           they
           are
           taught
           in
           Scripture
           ?
        
         
           But
           the
           Request
           ,
           he
           says
           ,
           
             proposed
             only
             affirmatives
          
           ;
           and
           they
           have
           been
           considered
           and
           answered
           already
           ,
           and
           his
           Defence
           shall
           be
           considered
           again
           without
           any
           
             Fencing
             or
             Tergiversation
          
           .
        
         
           But
           the
           
             Thirty
             nine
             Articles
          
           not
           only
           declare
           ,
           
             that
             the
             opposite
             affirmatives
             are
             not
             in
             Scripture
             (
             for
             they
             may
             not
             be
             there
             ,
             and
             yet
             be
             true
             )
          
           (
           but
           if
           they
           be
           not
           there
           ,
           we
           cannot
           know
           they
           are
           true
           ,
           much
           less
           can
           they
           be
           Articles
           of
           Faith
           ,
           and
           necessary
           to
           Salvation
           )
           
             but
             also
             that
             they
             are
             rather
             ,
             and
             plainly
             repugnant
             to
             Scripture
          
           ;
           this
           I
           confess
           does
           require
           a
           Scripture-Proof
           ,
           that
           a
           Doctrine
           is
           not
           only
           not
           in
           the
           Scripture
           ,
           but
           repugnant
           to
           it
           ;
           but
           then
           a
           plain
           and
           evident
           consequence
           from
           something
           else
           ,
           which
           is
           taught
           in
           Scripture
           ,
           is
           all
           the
           proof
           ,
           which
           can
           be
           expected
           in
           such
           cases
           ,
           and
           this
           we
           are
           ready
           to
           give
           ,
           when
           our
           Author
           shall
           demand
           it
           .
           And
           now
           would
           not
           any
           one
           wonder
           ,
           how
           from
           these
           premises
           he
           concludes
           ,
           that
           he
           
             has
             shewn
             Protestants
             obliged
             to
             give
             Scripture-reasons
             for
             their
             belief
             of
             Negatives
          
           ;
           that
           is
           ,
           if
           he
           will
           speak
           to
           the
           purpose
           ,
           that
           we
           are
           obliged
           to
           prove
           from
           plain
           and
           express
           Texts
           of
           Scripture
           ,
           that
           those
           Doctrines
           which
           we
           reject
           as
           unscriptural
           ,
           are
           not
           contained
           in
           Scripture
           ;
           we
           must
           prove
           from
           Scripture
           ,
           that
           that
           is
           not
           in
           Scripture
           ,
           which
           we
           say
           is
           not
           in
           it
           ;
           which
           may
           be
           done
           indeed
           by
           a
           negative
           Argument
           ,
           from
           the
           silence
           of
           Scripture
           about
           it
           ,
           but
           is
           not
           capable
           of
           a
           direct
           and
           positive
           Proof
           .
        
         
         
           Let
           us
           now
           take
           a
           review
           of
           his
           several
           Protestant
           Doctrines
           ,
           for
           which
           he
           demands
           a
           Scripture-Proof
           ,
           and
           see
           wherein
           the
           Answer
           was
           defective
           .
        
         
           
             I.
             Scripture
             is
             clear
             in
             all
             necessaries
             to
             every
             sober
             Inquirer
             .
          
           
             In
             answer
             to
             this
             I
             observed
             ,
             that
             every
             plain
             Text
             of
             Scripture
             proved
             its
             own
             plainness
             ,
             and
             that
             as
             it
             needs
             no
             other
             Proof
             ,
             no
             more
             than
             we
             need
             a
             proof
             ,
             that
             the
             Sun
             shines
             ,
             when
             we
             see
             it
             ;
             so
             if
             we
             did
             not
             find
             it
             plain
             ,
             no
             other
             argument
             or
             testimony
             could
             prove
             it
             to
             be
             plain
             :
             But
             this
             he
             takes
             no
             notice
             of
             ,
             but
             only
             endeavours
             to
             weaken
             two
             Scripture
             testimonies
             ,
             which
             ,
             I
             said
             ,
             do
             by
             a
             very
             easie
             and
             natural
             Consequence
             prove
             the
             plainness
             of
             Scripture
             ;
             
               for
               if
               the
               word
               of
               God
               be
               a
               light
               unto
               our
               feet
               ,
               and
               a
               lamp
               unto
               our
               paths
               ,
               then
               it
               must
               be
               clear
               ,
               if
               light
               be
               clear
               ,
            
             Psalm
             119.
             105.
             
               if
               it
               be
               able
               to
               make
               men
               wise
               unto
               salvation
               ,
            
             2
             Tim.
             3.
             15.
             
               then
               it
               must
               be
               plain
               and
               intelligible
            
             
             
               in
               all
               things
               necessary
               to
               salvation
               :
            
             to
             which
             he
             answers
             ,
             
               that
               these
               Texts
               do
               not
               reach
               the
               proposition
               to
               be
               proved
               :
               For
               if
               the
               word
               were
               a
               light
               to
               the
               Prophet
            
             David
             '
             
               s
               feet
               ,
               if
               all
               Scripture
               be
               given
               ,
               that
               the
               Man
               of
               God
               may
               be
               perfect
               ,
               yet
               a
               perspicuity
               of
               Scripture
               in
               all
               necessaries
               to
               every
               sober
               Inquirer
               ,
               cannot
               be
               deduced
               thence
               ,
               except
               every
               sober
               Inquirer
               be
               a
               Prophet
               ,
               or
               a
               Man
               of
               God
               ,
               or
               at
               least
               subject
               to
               such
               :
            
             As
             if
             none
             but
             Prophets
             or
             Apostles
             could
             understand
             the
             Scripture
             ?
             But
             I
             thought
             light
             had
             been
             visible
             to
             all
             Men
             ,
             that
             have
             eyes
             in
             their
             Heads
             :
             and
             I
             am
             sure
             the
             same
             Prophet
             tells
             us
             ,
             
               that
               the
               Law
               of
               the
               Lord
               is
               perfect
               ,
               converting
               the
               Soul
               ,
               the
               Testimony
               of
               the
               Lord
               is
               sure
               ,
               making
               wise
               the
               simple
               :
               the
               Statutes
               of
               the
               Lord
               are
               right
               ,
               rejoycing
               the
               heart
               ,
               the
               Commandment
               of
               the
               Lord
               is
               pure
               ,
               
               enlightning
               the
               eyes
               ,
            
             Psalm
             .
             19.
             7
             ,
             8.
             
             Is
             this
             spoken
             only
             of
             Prophets
             too
             ?
             Are
             there
             no
             other
             souls
             to
             be
             converted
             ,
             no
             other
             simple
             people
             to
             be
             made
             wise
             ,
             no
             other
             hearts
             to
             be
             rejoyced
             ,
             no
             other
             eyes
             to
             be
             enlightned
             ,
             but
             only
             theirs
             ?
             And
             when
             S.
             Paul
             tells
             
               Timothy
               ,
               from
               a
               Child
               thou
               hast
               known
               the
               Holy
               Scriptures
               ,
               which
               are
               able
               to
               make
               thee
               wise
               unto
               Salvation
            
             (
             which
             was
             the
             place
             I
             cited
             )
             does
             this
             prove
             ,
             that
             none
             but
             
               a
               man
               of
               God
            
             (
             for
             which
             he
             exchanges
             it
             ,
             though
             that
             is
             not
             in
             the
             15.
             but
             17.
             verse
             )
             can
             understand
             the
             Scriptures
             ,
             when
             it
             seems
             ,
             
               Timothy
               understood
            
             them
             ,
             when
             he
             was
             a
             Child
             ?
          
           
             However
             thus
             much
             he
             must
             grant
             in
             his
             own
             way
             ,
             that
             the
             Scriptures
             are
             very
             intelligible
             in
             all
             things
             necessary
             to
             Salvation
             ;
             for
             otherwise
             
               a
               man
               of
               God
            
             ,
             the
             Pastors
             and
             Teachers
             of
             the
             Church
             ,
             could
             not
             understand
             them
             ,
             if
             they
             be
             not
             so
             plain
             ,
             that
             they
             may
             be
             understood
             ;
             and
             if
             the
             Scriptures
             be
             plain
             and
             intelligible
             in
             themselves
             ,
             then
             he
             must
             grant
             ,
             that
             at
             least
             all
             Men
             of
             Parts
             ,
             and
             Learning
             ,
             and
             Industry
             ,
             who
             are
             sober
             and
             honest
             Inquirers
             ,
             may
             understand
             them
             as
             well
             as
             Divines
             ,
             unless
             he
             will
             say
             ,
             that
             Divines
             understand
             them
             not
             by
             the
             use
             of
             their
             reason
             and
             wise
             consideration
             ,
             but
             by
             Inspiration
             and
             Prophecy
             ;
             and
             then
             it
             is
             not
             the
             Scripture
             ,
             but
             the
             inspired
             interpretation
             of
             it
             ,
             which
             makes
             Men
             wise
             unto
             Salvation
             .
             At
             least
             he
             must
             grant
             ,
             that
             the
             Scriptures
             can
             make
             any
             other
             
               Man
               of
               God
            
             perfect
             ,
             as
             well
             as
             the
             Pope
             ;
             for
             this
             is
             not
             spoke
             of
             S.
             Peter
             and
             his
             Successors
             only
             ,
             but
             of
             Timothy
             ,
             and
             any
             other
             
               Man
               of
               God
            
             ;
             and
             therefore
             there
             is
             no
             need
             ,
             that
             all
             other
             Bishops
             and
             Pastors
             should
             depend
             on
             the
             Pope
             ,
             as
             an
             infallible
             Oracle
             .
          
           
           
             Nay
             if
             the
             Scriptures
             are
             able
             to
             make
             
               the
               man
               of
               God
               perfect
            
             in
             the
             discharge
             of
             his
             Ministry
             ,
             of
             which
             S.
             Paul
             here
             speaks
             ,
             
               for
               Doctrine
               ,
               for
               Reproof
               ,
               for
               Correction
               ,
               for
               Instruction
               in
               Righteousness
               ,
            
             then
             the
             people
             also
             ,
             who
             are
             to
             be
             taught
             ,
             may
             be
             made
             to
             understand
             the
             Scriptures
             ,
             the
             Doctrines
             ,
             Reproofs
             ,
             and
             Instructions
             of
             it
             ;
             for
             as
             the
             Scripture
             is
             the
             Teachers
             Rule
             ,
             so
             it
             is
             his
             Authority
             too
             ;
             and
             if
             the
             people
             cannot
             be
             taught
             to
             understand
             the
             Scriptures
             in
             things
             necessary
             to
             Salvation
             ,
             they
             cannot
             know
             ,
             that
             such
             things
             are
             in
             Scripture
             ;
             which
             destroys
             the
             Divine
             Authority
             of
             the
             Preacher
             .
             For
             what
             he
             teaches
             without
             Scripture
             ,
             can
             only
             have
             his
             own
             authority
             ,
             or
             the
             authority
             of
             other
             Men
             like
             himself
             :
             and
             yet
             no
             Man
             can
             tell
             ,
             whether
             what
             he
             teaches
             be
             in
             the
             Scripture
             ,
             who
             cannot
             in
             some
             measure
             understand
             the
             Scripture
             himself
             ;
             and
             if
             a
             Divine
             Faith
             must
             be
             founded
             upon
             the
             Authority
             of
             Scripture
             ,
             which
             is
             the
             only
             Divine
             Authority
             we
             now
             have
             ;
             and
             no
             Man
             can
             believe
             upon
             the
             Authority
             of
             Scripture
             ,
             who
             cannot
             understand
             it
             ;
             then
             it
             is
             as
             necessary
             ,
             that
             all
             things
             necessary
             to
             Salvation
             should
             be
             so
             plain
             in
             Scripture
             ,
             that
             all
             persons
             at
             least
             with
             the
             help
             of
             a
             Guide
             ,
             should
             understand
             them
             ;
             as
             it
             is
             ,
             that
             all
             ,
             even
             the
             meanest
             Men
             ,
             should
             know
             all
             things
             necessary
             to
             their
             Salvation
             .
          
           
             For
             it
             is
             a
             Scandal
             to
             the
             Protestant
             profession
             to
             say
             ,
             that
             we
             reject
             the
             Authority
             of
             
               Church
               Guides
            
             ,
             which
             we
             own
             as
             well
             as
             the
             
               Church
               of
               Rome
            
             ;
             only
             with
             this
             difference
             ,
             That
             the
             Church
             of
             Rome
             will
             have
             Men
             believe
             their
             Guides
             without
             reason
             or
             understanding
             ;
             we
             have
             Guides
             not
             merely
             to
             dictate
             to
             us
             ,
             but
             to
             teach
             us
             to
             understand
             .
             As
             the
             Masters
             in
             other
             Arts
             and
             Sciences
             do
             ;
             who
             explain
             the
             reasons
             of
             things
             to
             
             their
             Scholars
             ,
             till
             they
             attain
             to
             a
             great
             Mastery
             and
             perfection
             of
             knowledge
             themselves
             :
             And
             if
             by
             the
             help
             of
             such
             a
             Teaching
             ,
             not
             an
             Imposing
             ,
             Guide
             ,
             Men
             may
             understand
             the
             Scripture
             in
             all
             things
             necessary
             to
             Salvation
             ,
             then
             the
             Scripture
             is
             plain
             and
             intelligible
             ,
             though
             an
             unlearned
             Man
             cannot
             understand
             it
             without
             a
             Guide
             ;
             as
             Mathematical
             demonstrations
             are
             certainly
             plain
             ,
             if
             any
             thing
             be
             plain
             ,
             though
             unskilful
             Men
             cannot
             understand
             them
             without
             a
             Master
             ;
             but
             that
             is
             clear
             and
             plain
             in
             it self
             ,
             which
             can
             be
             explained
             to
             every
             ordinary
             apprehension
             ;
             and
             such
             we
             assert
             the
             Scriptures
             to
             be
             in
             all
             necessaries
             .
             Learned
             Men
             can
             by
             their
             own
             studies
             and
             inquiries
             understand
             the
             true
             sense
             of
             them
             ;
             and
             the
             Unlearned
             can
             be
             taught
             to
             understand
             them
             ;
             and
             this
             is
             the
             use
             we
             make
             of
             our
             Guides
             ,
             not
             to
             submit
             our
             judgments
             to
             them
             without
             any
             understanding
             ;
             but
             to
             inform
             our
             judgments
             ,
             that
             we
             may
             be
             able
             to
             see
             and
             understand
             for
             our selves
             .
             Thus
             our
             Saviour
             taught
             his
             Disciples
             ,
             
               he
               opened
               their
               understandings
               ,
               that
               they
               might
               understand
               the
               Scriptures
            
             ;
             Thus
             the
             Apostles
             and
             Primitive
             Doctors
             instructed
             the
             World
             ,
             by
             expounding
             the
             Scriptures
             to
             them
             ,
             which
             does
             not
             signifie
             merely
             to
             tell
             them
             ,
             what
             the
             sense
             of
             Scripture
             is
             ,
             and
             requiring
             them
             to
             believe
             it
             ;
             but
             showing
             them
             out
             of
             the
             Scriptures
             ,
             that
             this
             is
             ,
             and
             must
             be
             ,
             the
             true
             sense
             of
             it
             ;
             and
             we
             need
             not
             fear
             ,
             that
             Protestancy
             should
             suffer
             any
             thing
             from
             such
             Guides
             as
             these
             ,
             though
             the
             Church
             of
             Rome
             indeed
             has
             felt
             the
             ill
             effects
             of
             them
             .
          
        
         
           
             II.
             The
             Secular
             Prince
             hath
             all
             spiritual
             jurisdiction
             and
             
             authority
             immediately
             from
             and
             under
             God.
             
          
           
             Here
             ,
             he
             says
             ,
             
               I
               behave
               my self
               ,
               as
               if
               I
               were
               under
               apprehensions
               ,
               and
               durst
               neither
               own
               nor
               reject
               this
               Tenet
               ,
            
             and
             yet
             
             in
             my
             Answer
             ,
             I
             expresly
             show
             ,
             what
             the
             
               Church
               of
               England
            
             means
             by
             the
             Kings
             Supremacy
             in
             Ecclesiastical
             
             Causes
             ;
             
               which
               signifies
               no
               more
               than
               that
               the
               King
               is
               Supreme
               in
               his
               own
               Dominions
               ,
               and
               therefore
               there
               is
               no
               Power
               ,
               neither
               Secular
               nor
               Ecclesiastick
               ,
               above
               him
               ;
               for
               if
               there
               were
               ,
               he
               were
               not
               Supreme
               .
            
             And
             this
             I
             said
             might
             be
             proved
             from
             Rom.
             13.
             1.
             
             
               Let
               every
               Soul
               be
               subject
               to
               the
               higher
               powers
               :
            
             to
             which
             he
             answers
             ,
             that
             
               this
               proves
               more
               than
               I
               grant
               .
               It
               proves
               ministring
               the
               Word
               and
               Sacraments
               to
               belong
               to
               the
               Higher
               Powers
               .
            
             How
             so
             ?
             Yes
             this
             it
             does
             ,
             
               unless
               ministring
               the
               Word
               and
               Sacraments
               be
               not
               a
               soul
               affair
               ,
               be
               no
               act
               of
               power
               .
            
             Learnedly
             observed
             !
             because
             
               every
               soul
            
             must
             be
             subject
             to
             the
             Higher
             Powers
             ,
             therefore
             the
             King
             has
             all
             Power
             
               in
               soul-affairs
            
             ,
             and
             therefore
             
               of
               ministring
               the
               Word
               and
               Sacraments
               :
            
             But
             if
             
               every
               soul
            
             only
             signifie
             every
             Man
             (
             without
             excepting
             the
             Pope
             himself
             )
             then
             I
             suppose
             all
             Ecclesiasticks
             as
             well
             as
             Secular
             persons
             are
             included
             in
             it
             ;
             and
             if
             all
             must
             be
             subject
             to
             the
             King
             ,
             then
             the
             King
             is
             Supreme
             over
             all
             ;
             but
             things
             are
             at
             a
             low
             ebb
             in
             the
             
               Church
               of
               Rome
            
             ,
             when
             such
             silly
             Quibbles
             must
             pass
             for
             Arguments
             .
          
        
         
           
             III.
             Iustification
             by
             Faith
             alone
             
               (
               viz.
            
             a
             persuasion
             that
             we
             are
             justified
             )
             is
             a
             wholsome
             Doctrine
             .
          
           
             In
             answer
             to
             this
             I
             denied
             ,
             that
             
               our
               Church
               teaches
               ,
               that
               justifying
               Faith
               is
               a
               persuasion
               ,
               that
               we
               are
               justified
               .
            
             He
             grants
             ,
             that
             some
             of
             the
             
               Church
               of
               England
            
             have
             condemned
             it
             
               (
               p.
            
             4.
             )
             but
             yet
             he
             may
             as
             justly
             charge
             us
             with
             it
             ,
             as
             we
             charge
             the
             
               Church
               of
               Rome
            
             with
             Doctrines
             contrary
             to
             their
             General
             Councils
             ,
             and
             constant
             Profession
             ;
             and
             we
             grant
             he
             may
             ,
             for
             if
             such
             things
             be
             done
             ,
             they
             are
             very
             unjust
             both
             in
             him
             and
             us
             ;
             we
             deny
             ,
             that
             we
             do
             any
             such
             thing
             ,
             and
             have
             lately
             abundantly
             
             vindicated
             our selves
             from
             such
             an
             imputation
             ;
             let
             him
             do
             as
             much
             for
             himself
             if
             he
             can
             .
             But
             Cranmer
             was
             of
             this
             mind
             ,
             
               by
               whom
               the
               Articles
               were
               devised
            
             ;
             But
             how
             does
             that
             appear
             ?
             and
             if
             he
             were
             ,
             what
             is
             that
             to
             us
             ,
             when
             there
             is
             no
             such
             thing
             in
             our
             Articles
             ?
             will
             he
             allow
             the
             Council
             of
             Trent
             to
             be
             expounded
             according
             to
             the
             Private
             opinions
             of
             every
             Bishop
             ,
             that
             was
             in
             it
             ?
             The
             Antinomians
             
               plead
               the
               Doctrine
               of
               the
               eleventh
               Article
               ,
               as
               the
               Parent
               of
               their
               irreligion
               ,
            
             and
             so
             they
             do
             the
             Scriptures
             :
             And
             what
             then
             ?
             Will
             he
             hence
             infer
             ,
             that
             the
             Scriptures
             countenance
             Antinomianism
             ,
             because
             they
             alledge
             Scripture
             for
             it
             ?
             And
             why
             then
             must
             this
             be
             charged
             upon
             our
             Articles
             ?
             Though
             what
             some
             may
             have
             done
             ,
             I
             cannot
             tell
             ,
             but
             Antinomians
             don
             't
             use
             to
             trouble
             themselves
             with
             our
             Articles
             .
             
               But
               the
               strictest
               Adherers
               to
               the
               Primitive
               Reformers
               in
               Doctrine
               (
               the
               Puritans
               )
               assert
               this
               Solifidian
               Parenthesis
               ,
               as
               the
               genuine
               and
               literal
               sense
               of
               Iustification
               by
               Faith
               alone
               ,
               and
               of
               the
               eleventh
               Article
               :
            
             Why
             the
             
               Puritans
               the
               strictest
               Adherers
               to
               the
               Primitive
               Reformers
               in
               Doctrine
               ?
            
             but
             we
             need
             not
             ask
             a
             reason
             of
             his
             sayings
             ,
             who
             understands
             nothing
             about
             what
             he
             speaks
             :
             For
             the
             Puritans
             did
             not
             and
             do
             not
             believe
             ,
             
               That
               justifying
               Faith
               is
               a
               persuasion
               ,
               that
               we
               are
               justified
               ,
            
             but
             they
             place
             justifying
             Faith
             in
             an
             act
             of
             recumbency
             on
             Christ
             for
             Salvation
             ,
             and
             dispute
             vehemently
             against
             his
             Notion
             of
             it
             .
             But
             ,
             he
             says
             ,
             
               I
               might
               have
               given
               them
               a
               Text
               asserting
               ,
               what
               I
               confess
               our
               Church
               teaches
               ,
            
             viz.
             
               that
               justification
               by
               Faith
               only
               is
               a
               wholesome
               Doctrine
               ,
               and
               very
               full
               of
               comfort
               ,
               which
               intimates
               no
               necessity
               of
               repentance
               
               to
               Iustification
               ,
               none
               of
               the
               Sacraments
               .
            
             Yes
             it
             does
             ,
             and
             of
             good
             works
             too
             ,
             as
             the
             conditions
             of
             our
             Justification
             ,
             though
             not
             as
             the
             meritorious
             causes
             of
             it
             ;
             for
             all
             this
             our
             Church
             comprehends
             in
             the
             notion
             of
             
               a
               living
               Faith
            
             ,
             which
             alone
             justifies
             ;
             and
             then
             I
             suppose
             as
             many
             Texts
             as
             there
             are
             ,
             which
             attribute
             our
             Justification
             to
             Faith
             ,
             so
             many
             proofs
             there
             are
             ,
             that
             Justification
             by
             Faith
             alone
             ,
             as
             opposed
             to
             all
             Meritorious
             Works
             ,
             is
             a
             wholesome
             Doctrine
             ,
             and
             very
             full
             of
             comfort
             .
          
        
         
           
             IV.
             The
             substance
             of
             Bread
             and
             Wine
             remains
             after
             ,
             what
             it
             was
             before
             ,
             sacerdotal
             Consecration
             .
          
           
             Here
             he
             takes
             no
             notice
             of
             any
             one
             word
             ,
             which
             I
             returned
             in
             Answer
             :
             The
             sum
             of
             which
             is
             ,
             that
             the
             material
             substance
             before
             and
             after
             Consecration
             is
             the
             same
             ,
             that
             is
             ,
             that
             they
             are
             Bread
             and
             Wine
             still
             ,
             but
             by
             vertue
             of
             Christ's
             Institution
             ,
             after
             Consecration
             they
             are
             not
             mere
             Bread
             and
             Wine
             ,
             but
             a
             Sacrament
             of
             our
             Redemption
             by
             Christ's
             Death
             ,
             and
             to
             such
             as
             rightly
             and
             worthily
             ,
             and
             by
             Faith
             receive
             the
             same
             ,
             
               the
               Bread
               which
               we
               break
               is
               a
               partaking
               of
               the
               Body
               of
               Christ
               ,
               and
               likewise
               the
               cup
               of
               blessing
               is
               a
               partaking
               of
               the
               Blood
               of
               Christ
               ,
            
             as
             our
             Church
             teaches
             :
             And
             this
             I
             proved
             must
             be
             the
             sense
             of
             the
             words
             of
             Institution
             ,
             
               This
               is
               my
               Body
            
             ,
             and
             urged
             such
             arguments
             for
             it
             in
             short
             ,
             as
             he
             durst
             not
             name
             again
             ,
             much
             less
             pretend
             to
             Answer
             ;
             but
             instead
             of
             that
             he
             endeavours
             to
             prove
             
               (
               p.
            
             5.
             )
             that
             the
             words
             of
             Institution
             ,
             
               This
               is
               my
               Body
               literally
               understood
               ,
            
             do
             expresly
             prove
             ,
             
               that
               the
               substance
               of
               Bread
               does
               not
               
               remain
               at
               all
               after
               Consecration
               :
               For
               the
               Eucharist
               is
               Christ's
               Body
               and
               Blood
               ,
               which
               if
               substantially
               Bread
               and
               Wine
               ,
               it
               cannot
               really
               be
               .
               A
               change
               less
               than
               that
               of
               the
               substance
               of
               the
               Elements
               ,
               is
               insufficient
               to
               render
               them
               really
               and
               truly
               ,
               what
               the
               Text
               says
               they
               are
               ,
               after
               Consecration
               .
            
          
           
             But
             did
             not
             I
             give
             him
             my
             reasons
             ,
             why
             these
             words
             could
             not
             be
             understood
             literally
             of
             the
             natural
             Body
             and
             Blood
             of
             Christ
             ?
             And
             is
             it
             enough
             then
             for
             him
             to
             say
             ,
             that
             in
             a
             literal
             sense
             ,
             they
             must
             signifie
             a
             substantial
             change
             of
             the
             Bread
             and
             Wine
             into
             Christ's
             natural
             Body
             and
             Blood
             ,
             without
             answering
             ,
             what
             I
             urged
             against
             it
             ?
             and
             yet
             in
             a
             literal
             sense
             it
             cannot
             signifie
             so
             :
             For
             if
             This
             refers
             to
             the
             Bread
             ,
             which
             our
             Saviour
             took
             ,
             and
             blessed
             and
             brake
             ,
             (
             and
             it
             can
             refer
             to
             nothing
             else
             )
             then
             the
             literal
             sense
             of
             the
             words
             is
             ,
             
               This
               Bread
               is
               my
               Body
            
             ;
             and
             if
             Bread
             be
             the
             Body
             of
             Christ
             ,
             then
             the
             substance
             of
             the
             Bread
             cannot
             be
             changed
             ,
             for
             Bread
             cannot
             be
             the
             Body
             of
             Christ
             ,
             if
             it
             be
             not
             Bread.
             Let
             him
             choose
             ,
             which
             he
             will
             ,
             either
             This
             signifies
             this
             Bread
             ,
             or
             it
             does
             not
             :
             If
             it
             does
             ,
             then
             the
             Bread
             cannot
             be
             substantially
             changed
             ;
             for
             the
             Bread
             is
             the
             Body
             of
             Christ
             ,
             and
             therefore
             is
             Bread
             still
             ,
             is
             Bread
             and
             the
             Body
             of
             Christ
             too
             ;
             if
             it
             does
             not
             ,
             then
             how
             does
             he
             prove
             ,
             that
             the
             words
             of
             Consecration
             in
             a
             literal
             sense
             ,
             transubstantiate
             the
             Bread
             into
             the
             Body
             of
             Christ
             ?
             For
             This
             does
             not
             signifie
             the
             Bread
             ,
             and
             therefore
             
               This
               is
               my
               Body
            
             cannot
             signifie
             ,
             that
             the
             substance
             of
             Bread
             is
             transubstantiated
             into
             Christ's
             Body
             .
             I
             wonder
             our
             Author
             is
             not
             ashamed
             at
             this
             time
             of
             day
             to
             talk
             at
             this
             rate
             ,
             after
             somany
             
             excellent
             Books
             as
             have
             been
             written
             upon
             this
             Argument
             ;
             to
             save
             my self
             any
             farther
             trouble
             ,
             I
             shall
             direct
             my
             Reader
             to
             the
             late
             
               Dialogues
               about
               the
            
             Trinity
             
               and
               Transubstantiation
               ,
               and
               the
               Discourse
               of
               the
               Holy
               Eucharist
               in
               the
               two
               great
               points
               of
               the
               Real
               Presence
               and
               the
               Adoration
               of
               the
               Host
            
             ;
             where
             he
             will
             find
             abundant
             satisfaction
             also
             to
             the
             two
             next
             Points
             ,
             which
             follow
             .
          
        
         
           
             V.
             Our
             Lord's
             Presence
             in
             the
             Eucharist
             is
             merely
             gracious
             and
             influential
             ,
             and
             if
             more
             ,
             only
             to
             the
             faithful
             .
          
           
             In
             answer
             to
             this
             I
             shewed
             him
             ,
             what
             we
             meant
             by
             Christ's
             Presence
             in
             the
             Eucharist
             ,
             
               that
               he
               is
               so
               present
               ,
               that
               his
               Body
               and
               Blood
               ,
               with
               all
               the
               benefits
               of
               his
               Death
               and
               Passion
               ,
               are
               exhibited
               to
               worthy
               Receivers
               ,
               as
               much
               as
               he
               could
               have
               been
            
             
             
               had
               we
               eat
               his
               natural
               Flesh
               and
               drank
               his
               Blood
               ,
            
             which
             is
             somewhat
             more
             than
             the
             mere
             influences
             of
             his
             Grace
             :
             but
             ,
             he
             saies
             ,
             
               I
               assert
               our
               Lords
               Eucharistical
               Presence
               not
               to
               be
               substantial
               ,
            
             that
             is
             ,
             I
             suppose
             ,
             that
             the
             natural
             substance
             of
             his
             Body
             is
             not
             there
             ,
             and
             therefore
             that
             he
             is
             not
             corporally
             present
             ;
             and
             this
             indeed
             I
             do
             assert
             .
             Therefore
             (
             says
             he
             )
             
               unless
               intirely
               absent
               ,
               our
               Lord
               must
               be
               present
               in
               the
               Eucharist
               by
               grace
               and
               influence
               only
               :
               what
               is
               there
               besides
               substance
               and
               efficacy
               belonging
               to
               our
               Saviour's
               Body
               and
               Blood
               ?
               no
               colour
               of
               Scripture
               is
               produced
               for
               this
            
             Zuinglian
             proposition
             .
          
           
             If
             he
             will
             allow
             no
             medium
             between
             Christ's
             Corporal
             and
             Substantial
             Presence
             ,
             and
             his
             Grace
             and
             Influence
             ;
             since
             it
             is
             demonstrable
             ,
             that
             he
             is
             
             not
             corporally
             present
             ,
             we
             must
             in
             this
             sense
             allow
             ,
             that
             he
             is
             present
             only
             by
             his
             Grace
             and
             Influence
             ,
             as
             that
             is
             opposed
             to
             a
             corporal
             presence
             .
             And
             all
             Men
             must
             allow
             this
             ,
             who
             deny
             Transubstantiation
             ,
             or
             Consubstantiation
             .
             But
             
               what
               is
               there
               besides
               Substance
               and
               Efficacy
               belonging
               to
               our
               Saviour's
               Body
               and
               Blood
               ?
            
             I
             answer
             ,
             there
             can
             be
             nothing
             naturally
             belonging
             to
             any
             Body
             besides
             its
             substance
             ,
             and
             natural
             vertues
             and
             powers
             ,
             which
             he
             calls
             its
             Efficacy
             ;
             but
             by
             Institution
             there
             may
             ;
             and
             we
             take
             the
             Sacrament
             of
             the
             Lord's
             Supper
             to
             be
             an
             Institution
             ,
             and
             therefore
             not
             to
             have
             a
             natural
             ,
             but
             instituted
             Vertue
             and
             Efficacy
             .
             For
             the
             very
             notion
             of
             an
             Institution
             is
             ,
             that
             all
             the
             Vertues
             and
             Efficacy
             of
             it
             is
             not
             owing
             to
             Nature
             ,
             but
             to
             the
             Will
             and
             Appointment
             of
             God.
             Whatever
             is
             a
             natural
             power
             ,
             is
             no
             Institution
             ,
             no
             Sacrament
             ;
             for
             the
             effect
             there
             is
             wholly
             owing
             to
             Nature
             ,
             not
             to
             God's
             appointment
             ,
             which
             acts
             by
             a
             Power
             and
             Influence
             superior
             to
             Nature
             .
             Which
             ,
             I
             think
             ,
             is
             little
             less
             than
             a
             demonstration
             ,
             that
             the
             natural
             Body
             and
             Blood
             of
             Christ
             is
             not
             substantially
             present
             in
             the
             Eucharist
             ;
             for
             whatever
             Efficacy
             and
             Vertue
             we
             attribute
             to
             eating
             the
             Flesh
             and
             drinking
             the
             Blood
             of
             Christ
             ,
             it
             is
             either
             a
             natural
             effect
             of
             this
             eating
             the
             Body
             and
             drinking
             the
             Blood
             of
             Christ
             ,
             or
             it
             is
             not
             .
             If
             it
             be
             ,
             then
             it
             is
             no
             Sacrament
             ,
             which
             works
             not
             by
             the
             powers
             of
             Nature
             ,
             but
             of
             Institution
             .
             If
             it
             be
             not
             ,
             what
             need
             is
             there
             of
             Christ's
             bodily
             presence
             in
             the
             Sacrament
             ?
             when
             a
             Sacramental
             Body
             of
             Christ
             ,
             consecrated
             Bread
             and
             Wine
             ,
             to
             represent
             and
             exhibit
             his
             broken
             Body
             and
             his
             Bloodshed
             
             for
             us
             ,
             by
             vertue
             of
             an
             Institution
             ,
             may
             be
             as
             effectual
             to
             all
             the
             ends
             and
             purposes
             of
             a
             Sacrament
             ,
             as
             his
             natural
             Body
             could
             be
             ;
             which
             can
             have
             no
             Sacramental
             Efficacy
             ,
             but
             by
             vertue
             of
             an
             Institution
             .
          
           
             The
             benefits
             we
             expect
             from
             this
             Sacramental
             feeding
             on
             Christ's
             Body
             ,
             is
             an
             interest
             in
             the
             merits
             of
             his
             Death
             and
             Passion
             ,
             viz.
             the
             forgiveness
             of
             our
             sins
             ,
             the
             communications
             of
             his
             Grace
             and
             Spirit
             ,
             and
             a
             right
             to
             immortal
             life
             .
             Now
             I
             would
             desire
             to
             know
             ,
             whether
             these
             are
             the
             natural
             effects
             of
             a
             corporal
             eating
             Christ's
             natural
             Body
             ?
             He
             purchased
             all
             this
             for
             us
             indeed
             by
             his
             Death
             and
             Passion
             ;
             but
             is
             pardon
             of
             sin
             ,
             which
             is
             God's
             free
             and
             gracious
             act
             ,
             incorporated
             with
             Christ's
             natural
             Body
             ?
             and
             will
             a
             corporal
             eating
             of
             his
             Body
             communicate
             it
             to
             us
             ?
             Do
             the
             communications
             of
             Grace
             and
             Spiritual
             life
             flow
             from
             the
             Body
             ,
             or
             from
             the
             Spirit
             of
             Christ
             ?
             Is
             it
             the
             contact
             of
             his
             Body
             ,
             that
             makes
             our
             bodies
             immortal
             ,
             or
             the
             inhabitation
             of
             his
             Spirit
             in
             us
             ?
             What
             is
             that
             Efficacy
             then
             ,
             which
             he
             attributes
             to
             Christ's
             natural
             Body
             ,
             and
             supposes
             to
             be
             inherent
             in
             it
             ?
             A
             natural
             efficacy
             ,
             such
             as
             can
             belong
             to
             human
             bodies
             ,
             signifies
             nothing
             to
             the
             purposes
             of
             a
             Sacrament
             ,
             and
             there
             can
             be
             no
             other
             efficacy
             inherent
             in
             Christ's
             natural
             Body
             ;
             unless
             he
             will
             say
             ,
             that
             pardon
             of
             Sin
             ,
             and
             Spiritual
             Grace
             ,
             and
             a
             power
             of
             making
             other
             bodies
             immortal
             ,
             are
             the
             inherent
             and
             essential
             properties
             of
             Christ's
             Body
             .
          
           
             But
             suppose
             it
             were
             so
             ;
             how
             can
             the
             mere
             presence
             of
             Christ's
             Natural
             Body
             in
             the
             Sacrament
             ,
             
             which
             we
             neither
             see
             ,
             nor
             touch
             ,
             nor
             eat
             ,
             communicate
             all
             these
             divine
             vertues
             to
             us
             ?
             For
             if
             it
             be
             by
             Natural
             Communication
             ,
             it
             must
             be
             by
             contact
             ;
             for
             Bodies
             have
             no
             other
             way
             of
             working
             upon
             each
             other
             ;
             and
             yet
             they
             will
             not
             allow
             ,
             that
             we
             touch
             the
             Body
             of
             Christ
             ,
             no
             more
             than
             that
             we
             see
             it
             ;
             or
             that
             we
             break
             it
             between
             our
             Teeth
             ,
             or
             chew
             it
             ,
             or
             digest
             it
             in
             our
             Stomachs
             ,
             that
             is
             ,
             they
             will
             not
             allow
             ,
             that
             we
             naturally
             eat
             it
             ;
             and
             then
             how
             can
             it
             naturally
             communicate
             its
             vertues
             to
             us
             ?
          
           
             So
             that
             though
             the
             Natural
             Body
             of
             Christ
             were
             present
             in
             the
             Sacrament
             ,
             those
             divine
             Graces
             we
             expect
             from
             it
             ,
             must
             be
             the
             effects
             of
             a
             Sacramental
             Institution
             ,
             not
             of
             Nature
             ;
             and
             therefore
             the
             Natural
             presence
             of
             Christ's
             Body
             is
             of
             no
             use
             in
             the
             Sacrament
             ;
             for
             God
             may
             as
             well
             annex
             all
             the
             benefits
             of
             his
             Death
             and
             Passion
             to
             the
             Sacramental
             signs
             of
             his
             Body
             and
             Blood
             ,
             as
             to
             his
             Natural
             Body
             ;
             and
             the
             Power
             and
             Efficacy
             of
             the
             Institution
             will
             be
             the
             same
             either
             way
             .
             And
             when
             the
             natural
             presence
             of
             Christ's
             Body
             in
             the
             Eucharist
             is
             so
             absolutely
             impossible
             ,
             such
             a
             contradiction
             to
             the
             sense
             and
             reason
             of
             Man
             kind
             ,
             and
             of
             no
             use
             to
             the
             purposes
             of
             a
             Sacrament
             ,
             but
             what
             may
             as
             well
             be
             otherwise
             supplied
             ;
             and
             the
             Sacramental
             eating
             of
             Christ's
             Body
             in
             efficacious
             signs
             is
             so
             easie
             and
             intelligible
             ,
             and
             by
             the
             power
             of
             an
             Institution
             equally
             effectual
             ,
             and
             so
             agreeable
             to
             the
             Nature
             of
             all
             other
             Institutions
             and
             Sacraments
             both
             of
             the
             Old
             and
             New
             Testament
             ,
             what
             should
             incline
             Men
             to
             expound
             those
             words
             of
             our
             Saviour
             ,
             This
             is
             my
             Body
             ,
             of
             his
             
             Natural
             Body
             ,
             contrary
             to
             all
             the
             Sacramental
             forms
             of
             speech
             used
             in
             Scripture
             ,
             did
             they
             not
             think
             it
             meritorious
             to
             believe
             impossibilities
             and
             contradictions
             .
          
           
             To
             return
             then
             a
             more
             direct
             Answer
             to
             our
             Author's
             question
             ,
             
               what
               there
               is
               besides
               Substance
               and
               Efficacy
               belonging
               to
               our
               Saviour's
               Body
               ?
            
             I
             answer
             ,
             by
             Nature
             there
             is
             nothing
             else
             ,
             but
             by
             Institution
             there
             is
             ;
             for
             there
             is
             the
             Sacrament
             of
             the
             Lord's
             Body
             ,
             which
             is
             neither
             the
             natural
             Substance
             ,
             nor
             the
             natural
             Efficacy
             of
             his
             Body
             ,
             but
             a
             Sacramental
             Communion
             in
             the
             merits
             and
             Efficacy
             of
             his
             Death
             and
             Passion
             ,
             which
             is
             a
             spiritual
             eating
             the
             Flesh
             and
             drinking
             the
             Blood
             of
             Christ.
             And
             since
             he
             wants
             Scripture
             for
             this
             ,
             I
             will
             give
             him
             a
             very
             piain
             Text
             ,
             1
             
               Cor.
               10.
               16.
               
               The
               cup
               of
               Blessing
               which
               we
               bless
               ,
               is
               it
               not
               the
               Communion
               of
               the
               Blood
               of
               Christ
               ?
               the
               Bread
               which
               we
               break
               ,
               is
               it
               not
               the
               Communion
               of
               the
               Body
               of
               Christ.
            
             Thus
             S.
             Paul
             explains
             ,
             what
             our
             Saviour
             said
             ,
             This
             is
             my
             Body
             ,
             and
             ,
             This
             is
             my
             Blood
             ,
             by
             this
             is
             the
             Communion
             of
             Christ's
             Body
             and
             Blood
             :
             That
             is
             ,
             that
             those
             ,
             who
             by
             Faith
             partake
             of
             the
             Sacramental
             Bread
             and
             Wine
             ,
             do
             communicate
             in
             the
             Body
             and
             Blood
             of
             Christ.
             
          
           
             This
             is
             a
             different
             thing
             from
             the
             mere
             influences
             of
             his
             Grace
             ;
             for
             it
             is
             our
             interest
             and
             Communion
             in
             his
             Sacrifice
             ,
             which
             is
             the
             meritorious
             cause
             and
             spring
             of
             all
             Divine
             Influences
             and
             Communications
             :
             We
             must
             be
             mystically
             and
             spiritually
             united
             to
             Christ
             to
             have
             Communion
             in
             the
             Sacrifice
             of
             his
             Body
             and
             Blood
             ,
             and
             then
             we
             receive
             the
             fresh
             supplies
             of
             Grace
             from
             him
             ,
             
             which
             are
             the
             purchase
             of
             his
             Death
             ,
             and
             the
             effect
             of
             our
             Union
             to
             him
             ;
             and
             this
             Communion
             with
             the
             Body
             and
             Blood
             of
             Christ
             ,
             we
             receive
             in
             the
             Lord's
             Supper
             ,
             which
             is
             instituted
             by
             Christ
             ,
             for
             that
             very
             purpose
             ,
             and
             therefore
             it
             is
             called
             the
             Communion
             of
             the
             Body
             and
             Blood
             of
             Christ
             ;
             because
             it
             is
             the
             Sacrament
             of
             our
             Union
             to
             him
             ,
             whereby
             we
             communicate
             in
             his
             Body
             and
             Blood
             ;
             and
             if
             this
             be
             Zuinglianism
             ,
             I
             see
             no
             help
             for
             it
             ,
             but
             we
             must
             be
             contented
             to
             be
             Zuinglians
             .
          
        
         
           
             VI.
             Adoration
             of
             the
             Eucharist
             ,
             
               (
               i.
               e.
            
             of
             our
             Saviour
             under
             the
             species
             of
             Bread
             and
             Wine
             )
             is
             Idolatry
             .
          
           
             I
             answered
             ;
             
               There
               was
               no
               such
               proposition
               as
               this
               taught
               in
               the
               Church
               of
            
             England
             .
             
               We
               teach
               indeed
               ,
               that
               Bread
               and
               Wine
               in
               the
               Eucharist
               remains
               Bread
               and
               Wine
               after
               Consecration
               ,
               and
               that
               to
               adore
               Bread
               and
               Wine
               is
               Idolatry
               .
               To
               adore
               our
               Saviour
               is
               no
               Idolatry
               ,
               but
               to
               adore
               Bread
               and
               Wine
               for
               our
               Saviour
               may
               be
               as
               much
               Idolatry
               ,
               as
               to
               worship
               the
               Sun
               for
               God.
               
            
          
           
             Instead
             of
             answering
             this
             he
             tells
             us
             ,
             
               This
               blasphemous
               Tenet
               is
               taught
               by
               our
               Church
               ,
            
             and
             which
             is
             a
             little
             worse
             ,
             is
             practised
             by
             theirs
             .
             
               For
               the
               majority
               of
               our
               pretended
               Bishops
               did
               Vote
               for
               the
               Test
               ,
               and
               do
               all
               of
               them
               take
               it
               ,
            
             and
             I
             hope
             will
             keep
             it
             too
             .
             
               That
               it
               is
               a
               Canon
               of
               our
               General
               Council
               ,
               the
               Parliament
            
             ;
             and
             therefore
             it
             is
             very
             good
             Law
             ,
             and
             that
             is
             all
             we
             desire
             for
             our
             Religion
             from
             Parliaments
             ,
             and
             thank
             God
             that
             we
             have
             it
             ;
             and
             since
             they
             are
             
             
               a
               General
               Council
            
             ,
             may
             they
             insist
             upon
             their
             Infallibility
             .
             But
             what
             is
             the
             matter
             with
             the
             Test
             ?
             Why
             ,
             
               it
               declares
               our
               Adoration
               of
               the
               Eucharist
               (
               which
               is
               the
               Adoration
               of
               nothing
               but
               Iesus
               Christ
               )
               to
               be
               Idolatry
               .
            
             Is
             the
             Eucharist
             then
             nothing
             but
             Jesus
             Christ
             ?
             does
             the
             Council
             of
             Trent
             say
             so
             ?
             Is
             this
             the
             Doctrine
             of
             any
             of
             their
             Schoolmen
             ,
             Canonists
             ,
             or
             Divines
             ?
             Nay
             ,
             will
             this
             Author
             venture
             to
             say
             ,
             that
             the
             Eucharist
             is
             nothing
             but
             Jesus
             Christ
             himself
             ?
             Which
             is
             speck
             and
             span
             
               New
               Popery
            
             ,
             if
             this
             be
             the
             Doctrine
             of
             the
             Church
             of
             Rome
             .
             No!
             he
             does
             not
             ,
             dares
             not
             ,
             say
             ,
             that
             the
             Eucharist
             is
             nothing
             ,
             but
             Jesus
             Christ
             ;
             but
             he
             says
             ,
             that
             
               the
               Adoration
               of
               the
               Eucharist
               ,
               is
               the
               Adoration
               of
               nothing
               but
               Iesus
               Christ.
            
             But
             what
             palpable
             nonsence
             is
             this
             ;
             For
             if
             the
             Eucharist
             be
             something
             ,
             which
             is
             not
             Jesus
             Christ
             ,
             then
             the
             Adoration
             of
             the
             Eucharist
             must
             be
             the
             Adoration
             of
             something
             ,
             which
             is
             not
             Jesus
             Christ.
             And
             yet
             though
             we
             should
             suppose
             the
             Doctrine
             of
             Transubstantiation
             to
             be
             true
             ,
             yet
             the
             natural
             Flesh
             and
             Blood
             of
             Christ
             ,
             according
             to
             the
             Doctrine
             of
             the
             Council
             of
             Trent
             ,
             though
             it
             be
             present
             in
             the
             Sacrament
             ,
             is
             not
             the
             Sacrament
             .
             For
             there
             can
             be
             no
             Sacrament
             of
             the
             Eucharist
             without
             the
             species
             of
             Bread
             and
             Wine
             :
             and
             yet
             the
             Council
             of
             Trent
             decrees
             ,
             that
             the
             worship
             of
             Latria
             ,
             which
             is
             due
             to
             the
             true
             God
             ,
             be
             
             given
             to
             this
             most
             Holy
             Sacrament
             :
             And
             that
             we
             might
             know
             ,
             what
             they
             meant
             by
             the
             Sacrament
             ,
             they
             tell
             us
             ,
             it
             is
             that
             ,
             which
             is
             instituted
             
             by
             Christ
             ,
             to
             be
             received
             or
             eaten
             ,
             which
             certainly
             is
             the
             species
             of
             Bread
             and
             Wine
             :
             For
             they
             being
             sensible
             ,
             how
             absurd
             it
             is
             to
             worship
             ,
             what
             we
             eat
             ,
             to
             prevent
             this
             ,
             they
             tell
             us
             ,
             that
             it
             is
             nevertheless
             to
             be
             adored
             ,
             because
             it
             is
             instituted
             to
             be
             received
             ,
             or
             eaten
             .
             The
             reason
             indeed
             they
             give
             for
             it
             is
             ,
             because
             Christ
             is
             present
             in
             this
             Sacrament
             ;
             but
             though
             the
             presence
             of
             Christ
             be
             the
             reason
             of
             this
             Adoration
             ,
             yet
             the
             whole
             Sacrament
             is
             the
             object
             ,
             which
             is
             not
             merely
             the
             natural
             Body
             and
             Blood
             of
             Christ
             ,
             but
             the
             species
             of
             Bread
             and
             Wine
             ,
             under
             which
             is
             contained
             the
             Body
             and
             Blood
             of
             Christ
             ;
             and
             therefore
             to
             adore
             the
             Sacrament
             is
             not
             to
             adore
             
               nothing
               but
               Iesus
               Christ
            
             ,
             for
             the
             Sacrament
             is
             somewhat
             more
             .
          
           
             But
             then
             if
             the
             Doctrine
             of
             Transubstantiation
             be
             false
             ,
             they
             have
             no
             other
             object
             of
             their
             worship
             but
             Bread
             and
             Wine
             ;
             and
             thus
             the
             Church
             of
             England
             believes
             ,
             and
             thus
             our
             
               General
               Council
               the
               Parliament
            
             ,
             which
             made
             the
             Test
             ,
             believed
             ,
             and
             thus
             all
             Men
             ,
             who
             dare
             trust
             their
             own
             Senses
             ,
             and
             Reason
             ,
             believe
             ;
             and
             if
             it
             be
             blasphemy
             to
             teach
             ,
             that
             the
             worship
             of
             Bread
             and
             Wine
             is
             Idolatry
             ,
             some
             of
             the
             m●st
             Learned
             Divines
             of
             the
             
               Church
               of
               Rome
            
             have
             been
             guilty
             of
             this
             Blasphemy
             ,
             and
             I
             should
             be
             glad
             to
             hear
             ,
             what
             our
             Authors
             opinion
             is
             of
             it
             .
          
        
         
           
           
             VII
             .
             All
             Christians
             ,
             whenever
             they
             communicate
             ,
             are
             obliged
             to
             receive
             in
             both
             kinds
             .
          
           
             For
             this
             I
             urged
             the
             express
             words
             of
             institution
             ,
             which
             do
             as
             expresly
             command
             us
             to
             drink
             of
             the
             
             Cup
             ,
             as
             to
             eat
             of
             the
             Bread
             ;
             so
             that
             if
             there
             be
             any
             command
             in
             Scripture
             to
             receive
             the
             Bread
             ,
             there
             is
             the
             same
             command
             to
             receive
             the
             Cup
             :
             nay
             indeed
             as
             if
             our
             Saviour
             had
             purposely
             intended
             to
             prevent
             this
             Sacrilegious
             taking
             away
             of
             the
             Cup
             from
             the
             People
             ;
             whereas
             in
             delivering
             the
             Bread
             ,
             he
             only
             says
             ,
             Take
             ,
             Eat
             ;
             when
             he
             blessed
             and
             delivered
             the
             Cup
             ,
             he
             expresly
             commanded
             ;
             
               Drink
               ye
               .
               all
               of
               it
               .
            
             And
             I
             further
             argued
             from
             the
             nature
             of
             the
             Eucharist
             ,
             which
             as
             it
             was
             instituted
             in
             both
             kinds
             ,
             so
             it
             is
             not
             a
             compleat
             Sacrament
             without
             it
             :
             and
             yet
             our
             Author
             rubs
             his
             forehead
             ,
             and
             confidently
             tells
             his
             Readers
             ;
             
               Nor
               for
               this
               point
               can
               a
               Scripture
               command
               be
               discovered
               in
               the
               Answer
               .
               Though
               the
               thirtieth
               Article
               affirms
               ,
               that
               both
               parts
               of
               the
               Lords
               Sacrament
               ,
               by
               Christ's
               ordinance
               and
               commandment
               ,
               ought
               to
               be
               ministred
               to
               all
               Christian
               Men
               alike
               :
            
             what
             he
             means
             by
             this
             I
             cannot
             guess
             ;
             for
             if
             he
             will
             not
             allow
             an
             express
             institution
             ,
             to
             be
             a
             Scripture-Proof
             ;
             I
             despair
             of
             ever
             finding
             a
             Scripture-Proof
             for
             any
             thing
             ;
             unless
             he
             can
             tell
             me
             ,
             what
             proof
             there
             can
             be
             of
             an
             institution
             ,
             but
             the
             words
             of
             Institution
             :
             does
             this
             Institution
             then
             contain
             a
             command
             to
             receive
             the
             Eucharist
             ?
             if
             it
             does
             not
             ,
             how
             does
             he
             
             prove
             ,
             that
             all
             Christians
             are
             bound
             to
             receive
             the
             Eucharist
             ?
             if
             it
             does
             ,
             then
             
               Take
               ,
               Eat
            
             ;
             is
             a
             command
             to
             receive
             the
             Bread
             :
             and
             by
             the
             same
             reason
             ,
             
               Drink
               ye
               all
               of
               this
            
             ,
             is
             a
             command
             to
             all
             to
             receive
             the
             Cup
             ;
             and
             both
             these
             being
             a
             part
             of
             the
             same
             Feast
             ,
             and
             commanded
             at
             the
             same
             time
             ;
             our
             Church
             had
             reason
             to
             say
             ,
             that
             both
             
               parts
               of
               the
               Lord's
               Sacrament
               ,
               by
               Christ's
               ordinance
               and
               commandment
               ,
               ought
               to
               be
               administred
               to
               all
               Christian
               Men
               alike
               .
            
             The
             Church
             of
             Rome
             thinks
             the
             words
             of
             Institution
             a
             plain
             and
             necessary
             command
             to
             consecrate
             in
             both
             kinds
             ,
             without
             which
             they
             grant
             it
             is
             not
             a
             Sacrament
             ;
             now
             what
             other
             command
             have
             they
             for
             consecrating
             ,
             than
             we
             have
             for
             receiving
             in
             both
             kinds
             ?
             the
             words
             of
             Institution
             are
             all
             that
             we
             have
             about
             this
             matter
             ;
             and
             let
             them
             give
             me
             reason
             ,
             how
             the
             same
             words
             come
             to
             signifie
             consecration
             ,
             but
             not
             receiving
             ,
             in
             both
             kinds
             ?
             nay
             they
             grant
             that
             the
             Priest
             who
             consecrates
             must
             receive
             as
             well
             as
             consecrate
             in
             both
             kinds
             ;
             and
             yet
             the
             Institution
             is
             in
             the
             same
             form
             of
             words
             ,
             without
             making
             any
             distinction
             between
             the
             Priest
             and
             the
             People
             ;
             and
             how
             the
             same
             words
             should
             command
             the
             Priest
             to
             receive
             in
             both
             kinds
             ,
             and
             not
             the
             People
             ,
             is
             somewhat
             mysterious
             .
             I
             am
             apt
             to
             think
             ,
             that
             the
             Fathers
             of
             the
             Council
             of
             Constance
             ,
             who
             decreed
             the
             communion
             
             in
             one
             kind
             with
             a
             
               non
               obstante
            
             to
             our
             Saviour's
             Institution
             ,
             did
             suspect
             ,
             that
             there
             was
             a
             Scripture-Proof
             for
             communion
             in
             both
             kinds
             ,
             or
             there
             had
             been
             no
             need
             to
             have
             made
             an
             exception
             
             to
             our
             Saviour's
             Institution
             ,
             and
             to
             have
             set
             up
             the
             authority
             of
             the
             Church
             against
             it
             .
             The
             Church
             of
             Rome
             allows
             ,
             that
             it
             is
             lawful
             for
             the
             People
             to
             communicate
             in
             both
             kinds
             ,
             and
             have
             reserved
             this
             authority
             of
             granting
             such
             a
             liberty
             to
             the
             Pope
             ,
             now
             how
             can
             it
             be
             lawful
             ,
             unless
             Christ
             has
             allowed
             it
             ,
             and
             where
             has
             he
             allowed
             it
             ,
             unless
             in
             the
             words
             of
             institution
             ;
             and
             they
             prove
             more
             than
             allowance
             ,
             even
             a
             command
             ;
             if
             ,
             
               Drink
               ye
               all
               of
               this
            
             ,
             be
             of
             the
             
               Imperative
               Mood
            
             .
          
        
         
           
             VIII
             .
             Chastity
             deliberately
             vowed
             may
             be
             inoffensively
             violated
             .
          
           
             This
             ,
             I
             said
             ,
             
               is
               no
               Doctrine
               of
               our
               Church
               ,
               nor
               are
               Protestants
               now
               concerned
               in
               it
               ,
               though
               some
               of
               the
               Monks
               and
               Nuns
               at
               the
               beginning
               of
               the
               Reformation
               were
               :
            
             and
             though
             I
             did
             not
             undertake
             a
             just
             defence
             of
             the
             Marriages
             of
             such
             devoted
             persons
             ,
             yet
             I
             offered
             several
             things
             in
             Apology
             for
             them
             ;
             and
             said
             so
             much
             ,
             that
             our
             Author
             did
             not
             think
             fit
             to
             make
             any
             reply
             to
             it
             ,
             but
             only
             answers
             to
             my
             denial
             ,
             that
             this
             is
             a
             Doctrine
             of
             our
             Church
             :
             He
             says
             ,
             
               This
               proposition
               is
               a
               Doctrine
               of
               the
               Answerers
               Church
               ,
               except
               his
               be
               not
               the
               same
               Church
               with
            
             Edward
             
               the
               Sixths
               ,
               or
               the
               thirty
               second
               Article
               have
               another
               sense
               ,
               than
               when
               composed
               by
            
             Cranmer
             :
             
               For
               all
               Bishops
               and
               Priests
               then
               in
               the
            
             Western
             
               Church
               had
               deliberately
               vowed
               chastity
               ,
               and
               the
               Article
               says
               ,
               It
               is
               lawful
               for
               them
               to
               marry
               ,
               which
               certainly
               violates
               their
               
               vow
               .
               No
               Scripture
               is
               alledged
               justifying
               a
               Tenet
               ,
               so
               impure
               ,
               so
               persidious
               .
            
          
           
             Thus
             by
             consequence
             he
             proves
             ,
             that
             it
             is
             the
             Doctrine
             of
             our
             Church
             ,
             
               that
               chastity
               deliberately
               vowed
               may
               be
               inoffensively
               violated
            
             ;
             because
             in
             K.
             Edward
             the
             Sixth
             and
             Archbishop
             
             Cranmer's
             days
             ,
             it
             was
             the
             Doctrine
             of
             this
             Church
             ,
             that
             the
             Bishops
             and
             Priests
             then
             in
             being
             ,
             who
             had
             deliberately
             vowed
             chastity
             ,
             might
             notwithstanding
             marry
             .
             But
             suppose
             this
             was
             not
             the
             Doctrine
             in
             King
             
             Edward's
             days
             ,
             what
             becomes
             then
             of
             his
             consequence
             ?
             and
             yet
             this
             is
             the
             truth
             of
             the
             case
             .
             For
             the
             Article
             then
             only
             taught
             ,
             that
             
               Bishops
               ,
               Priests
               ,
               and
               Deacons
               ,
               are
               not
               commanded
               to
               vow
               the
               state
               of
               single
               life
               without
               marriage
               ;
               neither
               by
               God's
               Law
               are
               they
               compelled
               to
               abstain
               from
               Matrimony
               :
            
             but
             there
             is
             not
             one
             word
             ,
             whether
             those
             ,
             who
             were
             Bishops
             and
             Priests
             at
             that
             time
             ,
             and
             were
             under
             the
             vow
             of
             Coelibacy
             (
             though
             every
             Priest
             ,
             as
             a
             Priest
             ,
             was
             not
             by
             the
             Laws
             of
             this
             Church
             ,
             bound
             to
             undertake
             such
             a
             vow
             ,
             though
             they
             were
             forbid
             by
             the
             Canons
             to
             marry
             )
             might
             marry
             or
             not
             .
             For
             though
             the
             Article
             asserts
             ,
             that
             they
             were
             not
             compelled
             by
             God's
             Law
             ,
             to
             abstain
             from
             Matrimony
             ;
             yet
             it
             does
             not
             say
             ,
             that
             they
             could
             not
             debar
             themselves
             this
             liberty
             by
             voluntary
             vows
             ;
             or
             that
             if
             they
             had
             done
             so
             ,
             they
             might
             inoffensively
             break
             those
             vows
             ,
             which
             is
             a
             very
             different
             question
             .
             Indeed
             in
             Queen
             Elizabeths
             Reign
             in
             the
             Convocation
             held
             at
             London
             ,
             1562.
             this
             Article
             is
             enlarged
             .
             
               Bishops
               ,
               Priests
               ,
               and
               
               Deacons
               ,
               are
               not
               commanded
               by
               God's
               Law
               either
               to
               vow
               the
               estate
               of
               single
               life
               ,
               or
               to
               abstain
               from
               marriage
               .
               Therefore
               it
               is
               lawful
               also
               for
               them
               ,
               as
               for
               all
               other
               Christian
               Men
               ,
               to
               marry
               at
               their
               own
               discretion
               ,
               as
               they
               shall
               judge
               the
               same
               to
               serve
               better
               to
               godliness
               .
            
             But
             this
             Article
             does
             not
             say
             ,
             that
             those
             Bishops
             and
             Priests
             ,
             who
             were
             entangled
             with
             a
             vow
             of
             Coelibacy
             might
             lawfully
             marry
             ,
             but
             only
             their
             being
             Bishops
             and
             Priests
             was
             no
             hindrance
             to
             their
             Marriage
             :
             Whether
             there
             was
             any
             other
             impediment
             ,
             it
             concerned
             them
             to
             consider
             ;
             but
             these
             obligations
             of
             Vows
             ,
             which
             any
             of
             them
             were
             then
             under
             ,
             being
             a
             personal
             thing
             ;
             the
             present
             decision
             of
             that
             Controversie
             was
             not
             thought
             fit
             to
             be
             made
             an
             Article
             of
             Religion
             .
             So
             that
             though
             some
             particular
             Persons
             were
             at
             that
             time
             concerned
             in
             this
             question
             ,
             yet
             the
             Doctrine
             of
             our
             Church
             ,
             never
             was
             concerned
             in
             it
             ;
             for
             there
             never
             was
             any
             Synodical
             definition
             of
             it
             ;
             and
             therefore
             there
             is
             no
             need
             of
             producing
             Scripture-Proofs
             for
             it
             .
             But
             yet
             notwithstanding
             this
             ,
             I
             am
             far
             from
             condemning
             those
             Bishops
             and
             Priests
             ,
             and
             Nuns
             ,
             and
             Friers
             ,
             who
             did
             then
             marry
             ;
             for
             I
             am
             sure
             a
             chast
             Marriage
             is
             more
             acceptable
             to
             God
             ,
             than
             an
             impure
             Coelibacy
             :
             and
             those
             Abominations
             which
             were
             discovered
             at
             the
             Dissolution
             of
             Monasteries
             ,
             were
             enough
             to
             make
             Men
             abhor
             such
             vows
             of
             Chastity
             ,
             as
             he
             calls
             them
             :
             and
             I
             am
             very
             much
             of
             the
             opinion
             ,
             that
             it
             were
             still
             better
             for
             Priests
             to
             marry
             ,
             than
             to
             debauch
             their
             Penitents
             or
             Converts
             .
             Thus
             much
             for
             his
             
               impure
               and
               perfidious
               Tenet
            
             .
          
        
         
           
           
             IX
             .
             All
             Christian
             excellencies
             are
             commanded
             .
          
           
             This
             ,
             I
             told
             him
             ,
             I
             thought
             S.
             Paul
             had
             determined
             ,
             
               Philip.
               4.
               8.
               
               Whatsever
               things
               are
               true
               ,
               whatsoever
               things
               are
               honest
               ,
            
             &c.
             
               think
               on
               these
               things
               .
               For
               if
               these
               general
               expressions
               do
               not
               comprehend
               all
               Christian
               excellencies
               ,
               I
               know
               not
               what
               does
               .
            
             To
             this
             he
             answers
             ,
             
               Unless
               besides
               comprehending
               ,
               it
               command
               them
               ,
               that
               Scripture
               will
               not
               prove
               the
               Tenet
               .
            
             And
             
               the
               mode
               of
               expression
            
             (
             that
             is
             ,
             its
             being
             in
             the
             
               Imperative
               Mood
               ,
               Think
               on
               these
               things
               )
            
             does
             not
             prove
             it
             to
             be
             a
             command
             ,
             
               because
               it
               is
               common
               to
               an
               exhortation
               as
               well
               as
               precept
               .
            
             Suppose
             this
             ,
             then
             at
             least
             it
             may
             be
             a
             Command
             ,
             as
             well
             as
             an
             Exhortation
             ,
             and
             he
             can
             never
             prove
             ,
             that
             it
             is
             not
             a
             Command
             ,
             and
             therefore
             can
             never
             confute
             any
             Man
             ,
             who
             says
             it
             is
             a
             Command
             .
             But
             suppose
             it
             be
             an
             Exhortation
             ;
             I
             thought
             that
             the
             Exhortations
             of
             the
             Gospel
             ,
             had
             always
             included
             a
             Command
             ;
             and
             I
             desire
             one
             instance
             of
             any
             Exhortation
             in
             Scripture
             ,
             which
             relates
             to
             things
             necessarily
             good
             or
             evil
             ,
             which
             does
             not
             include
             a
             Command
             .
             Indeed
             the
             stile
             of
             the
             Gospel
             does
             not
             run
             in
             the
             form
             of
             Laws
             ,
             but
             of
             exhortatory
             Commands
             ,
             enforced
             with
             Reasons
             and
             Arguments
             to
             perswade
             ;
             and
             it
             is
             an
             effectual
             way
             to
             baffle
             all
             the
             Precepts
             of
             the
             Gospel
             ,
             if
             such
             Exhortations
             as
             are
             made
             in
             common
             to
             all
             Christians
             ,
             have
             not
             the
             force
             of
             a
             Command
             .
          
           
           
             But
             I
             observed
             farther
             ,
             
               That
               whatever
               Virtues
               are
               commanded
               ,
               we
               must
               always
               reckon
               ,
               that
               the
               heights
               and
               perfections
               of
               those
               Virtues
               are
               commanded
               ,
               for
               God
               can
               command
               nothing
               less
               than
               a
               perfect
               Vertue
            
             ;
             and
             if
             this
             be
             true
             ,
             then
             all
             Christian
             Excellencies
             must
             be
             commanded
             ;
             unless
             they
             be
             such
             Excellencies
             as
             are
             no
             Vertues
             ,
             which
             I
             fear
             may
             be
             the
             case
             .
             All
             Christian
             Virtues
             are
             commanded
             in
             Scripture
             ,
             without
             any
             bounds
             or
             limitations
             set
             to
             our
             duty
             ;
             and
             I
             always
             thought
             ,
             that
             Justice
             ,
             and
             Goodness
             ,
             and
             Charity
             ,
             Meekness
             and
             Humility
             ,
             Temperance
             and
             Chastity
             ,
             the
             Love
             of
             God
             and
             Men
             ,
             did
             signifie
             perfect
             Virtues
             ,
             and
             a
             perfect
             Virtue
             must
             be
             perfect
             in
             degrees
             ,
             as
             well
             as
             in
             its
             kind
             ;
             and
             the
             Gospel
             is
             so
             far
             from
             limiting
             our
             duty
             ,
             that
             it
             makes
             the
             Divine
             nature
             it self
             our
             pattern
             and
             example
             .
             That
             we
             must
             be
             
               followers
               of
               God
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Imitators
             of
             God
             ,
             
               like
               dear
               Children
            
             .
             And
             that
             we
             must
             
               be
               perfect
               as
               our
               Father
               ,
               which
               is
               in
               Heaven
               ,
               is
               perfect
            
             ;
             which
             advances
             our
             duty
             to
             the
             utmost
             possible
             attainments
             in
             Virtue
             .
          
           
             But
             then
             I
             added
             ,
             that
             the
             attainment
             of
             the
             highest
             perfections
             in
             Virtue
             is
             not
             made
             the
             necessary
             condition
             of
             our
             Salvation
             .
             Though
             a
             perfect
             Virtue
             be
             commanded
             ,
             yet
             for
             Christ's
             sake
             a
             sincere
             ,
             though
             imperfect
             ,
             obedience
             shall
             be
             accepted
             .
             But
             the
             more
             perfect
             and
             excellent
             Virtue
             shall
             have
             the
             more
             perfect
             and
             excellent
             reward
             ;
             which
             is
             reason
             enough
             for
             us
             to
             aspire
             after
             the
             greatest
             perfections
             .
             And
             yet
             those
             degrees
             
             of
             perfection
             ,
             which
             we
             are
             bound
             to
             attain
             to
             ,
             must
             bear
             some
             proportion
             to
             what
             we
             have
             received
             from
             God.
             For
             
               to
               whom
               much
               is
               given
               ,
               of
               them
               shall
               be
               much
               required
               .
            
             Which
             shows
             ,
             that
             such
             attainments
             as
             bear
             proportion
             to
             our
             receipts
             ,
             shall
             be
             exacted
             from
             us
             as
             a
             just
             debt
             ;
             which
             may
             make
             different
             degrees
             of
             Virtue
             in
             different
             Men
             matter
             of
             strict
             duty
             .
          
           
             This
             ,
             our
             Author
             says
             ,
             
               imports
               ,
               that
               proportion
               ,
               not
               equality
               must
               be
               in
               our
               accounts
               to
               our
               abilities
               .
            
             This
             I
             do
             not
             well
             understand
             ;
             for
             an
             equal
             proportion
             is
             an
             equality
             .
             But
             this
             ,
             he
             says
             ,
             
               does
               not
               agree
               with
               this
               Doctrine
               ,
               that
               we
               must
               always
               reckon
               the
               heights
               and
               perfections
               of
               Virtues
               are
               commanded
               .
            
             His
             reason
             for
             it
             is
             this
             :
             
               The
               Account
               corresponds
               to
               our
               Abilities
               (
               so
               sure
               does
               the
               Command
               )
               but
               all
               Abilities
               are
               not
               the
               same
               in
               all
               ;
               how
               then
               can
               God's
               Commands
               be
               so
               to
               all
               ,
               as
               they
               are
               ,
               if
               he
               always
               enjoyns
               the
               heights
               and
               perfections
               of
               Virtues
               ?
            
          
           
             The
             Account
             ,
             he
             says
             ,
             corresponds
             with
             our
             Abilities
             ,
             and
             therefore
             the
             Command
             must
             :
             but
             how
             does
             he
             prove
             this
             .
             God
             will
             accept
             of
             us
             ,
             according
             to
             our
             Abilities
             ,
             which
             is
             an
             act
             of
             Grace
             and
             Favour
             ,
             and
             owing
             to
             the
             Merits
             and
             Intercession
             of
             Christ
             ;
             and
             therefore
             his
             Commands
             too
             ,
             which
             are
             the
             Eternal
             and
             Unalterable
             Rules
             of
             Righteousness
             ,
             must
             be
             proportioned
             to
             our
             Abilities
             :
             as
             if
             God
             might
             not
             in
             Grace
             and
             Mercy
             accept
             of
             less
             ,
             than
             in
             Justice
             he
             can
             require
             ;
             or
             as
             if
             it
             became
             a
             Holy
             and
             perfect
             
             Being
             to
             Command
             less
             ,
             than
             a
             perfect
             Virtue
             .
          
           
             
               But
               all
               Abilities
               are
               not
               the
               same
               ,
               how
               then
               can
               God's
               Commands
               be
               so
               to
               all
               ?
            
             that
             is
             ,
             the
             same
             to
             all
             Men.
             And
             are
             not
             his
             Commands
             the
             same
             to
             all
             Men
             ?
             Do
             his
             Commands
             differ
             ,
             as
             Mens
             Abilities
             do
             ?
             How
             many
             several
             Gospels
             ,
             and
             several
             Laws
             ,
             then
             must
             we
             have
             ?
             And
             where
             do
             we
             find
             these
             several
             Commands
             proportioned
             to
             Mens
             several
             Abilities
             ?
             We
             have
             but
             one
             Gospel
             ,
             that
             I
             know
             of
             ,
             and
             the
             Laws
             of
             it
             ,
             are
             the
             same
             to
             all
             ;
             and
             it
             is
             necessary
             it
             should
             be
             so
             ;
             that
             all
             Men
             may
             know
             ,
             that
             they
             are
             bound
             to
             be
             as
             good
             as
             they
             can
             ;
             and
             not
             absolve
             themselves
             from
             any
             degrees
             of
             Virtue
             ,
             as
             above
             their
             Abilities
             ;
             and
             therefore
             not
             Commanded
             them
             by
             God
             :
             This
             is
             what
             God
             will
             do
             himself
             ,
             when
             he
             comes
             to
             judge
             the
             World
             ;
             He
             will
             mercifully
             consider
             ,
             whether
             Men
             have
             done
             ,
             what
             they
             could
             ,
             and
             will
             accept
             of
             a
             little
             ,
             when
             it
             is
             their
             best
             ;
             but
             we
             must
             know
             ,
             that
             it
             is
             our
             duty
             to
             do
             all
             the
             good
             we
             can
             ,
             and
             therefore
             that
             the
             Law
             requires
             the
             most
             perfect
             Virtue
             ;
             which
             will
             engage
             us
             to
             do
             our
             best
             ,
             and
             use
             our
             utmost
             endeavours
             to
             ,
             please
             God
             ;
             and
             then
             depend
             on
             his
             Grace
             to
             accept
             our
             sincere
             endeavours
             instead
             of
             perfection
             .
          
           
             Had
             I
             indeed
             said
             ,
             That
             God
             had
             made
             the
             heights
             and
             perfections
             of
             Virtue
             absolutely
             necessary
             to
             the
             Salvation
             of
             all
             Men
             ,
             then
             he
             might
             have
             confuted
             me
             from
             our
             Saviour's
             Rule
             of
             proportion
             ,
             
               To
               whom
               much
               is
               given
               ,
               of
               them
               
               shall
               be
               much
               required
               :
            
             but
             this
             I
             expresly
             denied
             ,
             
               that
               every
               Man
               should
               be
               damned
               ,
               who
               does
               not
               attain
               to
               the
               highest
               perfections
               .
            
             And
             expresly
             affirmed
             ,
             
               That
               a
               sincere
               Christian
               shall
               be
               saved
               ,
               notwithstanding
               his
               many
               defects
               ,
               but
               our
               reward
               shall
               be
               proportioned
               to
               our
               several
               degrees
               and
               attainments
               in
               Virtue
               .
            
             That
             the
             most
             perfect
             Virtue
             shall
             have
             the
             most
             excellent
             reward
             .
             And
             this
             is
             enough
             to
             confound
             the
             pretence
             of
             Merit
             ,
             and
             works
             of
             supererogation
             ;
             especially
             that
             sensless
             Doctrine
             of
             one
             Man's
             meriting
             for
             another
             ;
             which
             is
             the
             foundation
             of
             Popish
             Indulgences
             .
             For
             if
             the
             most
             perfect
             Virtue
             be
             matter
             of
             Duty
             ,
             and
             under
             Command
             ,
             how
             is
             it
             possible
             ,
             that
             any
             Man
             can
             do
             more
             than
             his
             Duty
             ?
             unless
             he
             can
             do
             something
             better
             than
             the
             best
             .
             And
             if
             our
             reward
             be
             proportioned
             to
             our
             best
             actions
             ,
             what
             redundancy
             of
             Merits
             can
             there
             be
             ,
             when
             all
             the
             good
             we
             do
             ,
             is
             so
             amply
             rewarded
             ?
          
           
             Thus
             ,
             I
             observed
             ,
             our
             Church
             confuted
             the
             Popish
             Doctrine
             of
             Supererogation
             ,
             from
             what
             our
             Saviour
             tells
             his
             Disciples
             ,
             
               When
               ye
               have
               done
               all
               ,
               that
               are
               commanded
               to
               you
               ,
               say
               we
               are
               unprofitable
               servants
               .
            
             To
             this
             our
             Author
             answers
             ,
             
               If
               to
               supererogate
               did
               signifie
               (
               with
               Catholicks
               )
               to
               profit
               God
               ,
               then
               the
               fourteenth
               Article
               (
               condemning
               the
               Teachers
               of
               works
               of
               Supererogation
               ,
               of
               Arrogance
               and
               Impiety
               )
               had
               been
               solidly
               founded
               on
               ,
               When
               you
               have
               done
               all
               that
               are
               commanded
               to
               you
               ,
               say
               we
               are
               unprofitable
               servants
               .
               But
               we
               meaning
               no
               such
               thing
               ,
               the
               Article
               perverts
               Scripture
               .
            
             This
             is
             an
             admirable
             answer
             ,
             which
             does
             somewhat
             more
             
             than
             pervert
             ,
             for
             it
             ridicules
             the
             Text.
             For
             might
             not
             the
             Disciples
             have
             answered
             our
             Saviour
             ,
             as
             this
             Disputer
             does
             ,
             we
             are
             not
             so
             silly
             ,
             as
             to
             think
             ,
             we
             can
             profit
             God
             ,
             but
             yet
             we
             may
             supererogate
             ,
             and
             deserve
             some
             thanks
             from
             him
             .
             It
             is
             true
             ,
             God
             being
             infinitely
             happy
             and
             perfect
             in
             himself
             ,
             we
             can
             make
             no
             addition
             to
             him
             ,
             and
             therefore
             cannot
             in
             a
             strict
             sense
             profit
             him
             ;
             nor
             therefore
             could
             our
             Saviour
             understand
             it
             in
             this
             sense
             ;
             but
             as
             that
             Servant
             may
             be
             said
             to
             profit
             his
             Master
             ,
             and
             to
             deserve
             thanks
             ,
             who
             does
             more
             than
             is
             his
             duty
             ,
             so
             might
             we
             be
             said
             to
             be
             profitable
             Servants
             ,
             could
             we
             also
             supererogate
             ,
             or
             do
             more
             than
             is
             our
             duty
             ;
             and
             here
             our
             Saviour's
             argument
             lies
             ;
             that
             when
             we
             have
             done
             all
             that
             is
             commanded
             us
             ,
             all
             the
             good
             ,
             that
             we
             can
             possibly
             do
             ,
             yet
             we
             must
             confess
             our selves
             unprofitable
             Servants
             ,
             because
             we
             have
             done
             nothing
             ,
             but
             what
             was
             our
             duty
             :
             and
             if
             the
             Apostles
             themselves
             did
             ,
             and
             could
             do
             ,
             no
             more
             than
             was
             their
             duty
             ,
             I
             think
             our
             Church
             might
             very
             well
             charge
             these
             Teachers
             of
             works
             of
             Supererogation
             with
             Arrogance
             and
             Impiety
             ;
             if
             to
             advance
             themselves
             above
             the
             Apostles
             be
             Arrogance
             ,
             and
             to
             make
             God
             a
             debtor
             to
             them
             be
             Impiety
             .
          
           
             But
             that
             our
             People
             may
             a
             little
             understand
             the
             weight
             and
             moment
             of
             this
             Controversie
             ,
             it
             will
             be
             necessary
             briefly
             to
             unriddle
             it
             .
          
           
             Of
             what
             consequence
             the
             Doctrine
             of
             Purgatory
             is
             in
             the
             
               Church
               of
               Rome
            
             ,
             is
             sufficiently
             known
             ;
             for
             a
             Church
             ,
             which
             can
             perswade
             People
             ,
             that
             
             without
             her
             help
             ,
             they
             must
             be
             damned
             for
             some
             hundred
             or
             thousand
             Years
             (
             for
             Purgatory
             is
             nothing
             else
             but
             a
             Temporal
             Damnation
             ,
             as
             Hell
             is
             Eternal
             ,
             which
             is
             the
             only
             difference
             between
             them
             )
             must
             needs
             have
             a
             great
             authority
             over
             all
             sorts
             of
             persons
             ,
             who
             are
             conscious
             to
             themselves
             ,
             that
             they
             do
             not
             live
             so
             innocently
             as
             to
             be
             out
             of
             danger
             of
             Purgatory
             :
             But
             the
             Doctrine
             of
             Purgatory
             it self
             could
             do
             the
             Church
             no
             service
             ,
             had
             she
             not
             the
             power
             of
             Indulgence
             to
             remit
             the
             pains
             of
             Purgatory
             ;
             and
             yet
             Indulgences
             are
             owing
             to
             the
             stock
             of
             Merits
             ,
             which
             the
             Church
             has
             the
             keeping
             and
             disposal
             of
             ;
             and
             yet
             there
             can
             be
             no
             Merits
             without
             some
             works
             of
             Supererogation
             ,
             and
             there
             can
             be
             no
             Works
             of
             Supererogation
             ,
             if
             no
             Man
             can
             do
             more
             than
             what
             is
             commanded
             ,
             than
             what
             is
             his
             duty
             to
             do
             :
             For
             when
             we
             do
             no
             more
             than
             our
             duty
             ,
             we
             must
             confess
             our selves
             to
             be
             unprofitable
             Servants
             ,
             as
             that
             is
             opposed
             to
             Merit
             :
             For
             no
             Man
             merits
             merely
             by
             doing
             his
             duty
             .
             And
             this
             occasions
             this
             Dispute
             ,
             whether
             all
             Christian
             excellencies
             are
             commanded
             ;
             for
             if
             we
             can
             do
             no
             good
             thing
             ,
             but
             what
             is
             commanded
             ,
             there
             is
             no
             room
             left
             for
             Merits
             nor
             Works
             of
             Supererogation
             ;
             and
             then
             there
             can
             be
             no
             stock
             of
             Merits
             to
             be
             the
             Fund
             of
             Indulgences
             ,
             and
             then
             Purgatory
             will
             be
             so
             uncomfortable
             a
             Doctrine
             ,
             that
             no
             Man
             will
             trust
             to
             it
             ,
             but
             will
             think
             it
             his
             interest
             to
             live
             vertuously
             ,
             that
             he
             may
             escape
             both
             Hell
             and
             Purgatory
             ,
             and
             go
             to
             Heaven
             when
             he
             dies
             ;
             and
             then
             the
             
               Church
               of
               Rome
            
             will
             lose
             her
             Authority
             ,
             and
             her
             gainful
             Trade
             together
             .
          
           
           
             This
             is
             the
             plain
             state
             of
             the
             case
             ;
             and
             therefore
             to
             do
             the
             
               Church
               of
               Rome
            
             Right
             ,
             she
             principally
             attributes
             Merit
             to
             such
             good
             Works
             ,
             as
             she
             calls
             them
             ,
             which
             God
             has
             no
             where
             commanded
             ;
             but
             whether
             these
             be
             Christian
             excellencies
             or
             no
             ,
             would
             be
             considered
             .
             The
             Monkish
             vows
             of
             Poverty
             ,
             Coelibacy
             ,
             and
             absolute
             Obedience
             to
             their
             Superiors
             ,
             are
             thought
             a
             state
             of
             Perfection
             and
             Merit
             ;
             and
             if
             they
             be
             so
             ,
             these
             are
             works
             of
             Supererogation
             indeed
             ,
             for
             they
             are
             no
             where
             commanded
             by
             God
             ;
             but
             I
             confess
             ,
             I
             cannot
             understand
             the
             excellency
             of
             them
             ,
             especially
             not
             as
             practised
             in
             the
             
               Church
               of
               Rome
            
             .
          
           
             It
             is
             an
             argument
             of
             a
             great
             and
             excellent
             mind
             to
             live
             above
             this
             World
             ,
             and
             to
             despise
             all
             the
             Charms
             and
             Flatteries
             of
             it
             ;
             but
             what
             Vertue
             it
             is
             to
             renounce
             the
             possession
             of
             any
             thing
             in
             this
             World
             ,
             I
             cannot
             tell
             :
             It
             is
             in
             it self
             no
             Vertue
             ,
             that
             I
             know
             of
             ,
             to
             be
             Poor
             ,
             and
             therefore
             it
             can
             be
             no
             Vertue
             to
             choose
             Poverty
             .
             The
             World
             was
             made
             for
             the
             use
             of
             Man
             ,
             and
             to
             use
             it
             well
             is
             an
             Argument
             of
             Vertue
             ;
             but
             merely
             to
             have
             nothing
             in
             the
             World
             is
             none
             :
             To
             bear
             want
             with
             a
             patient
             mind
             ,
             and
             a
             quiet
             submission
             to
             the
             Divine
             Providence
             ,
             is
             a
             Vertue
             ;
             but
             to
             choose
             want
             is
             none
             :
             Much
             less
             is
             it
             any
             vertue
             to
             renounce
             our
             private
             Possessions
             ,
             to
             live
             plentifully
             upon
             a
             common
             Stock
             ,
             and
             to
             be
             as
             intent
             in
             inriching
             a
             Monastery
             ,
             as
             any
             Man
             can
             be
             to
             advance
             his
             private
             Fortunes
             ;
             which
             is
             no
             great
             argument
             of
             a
             contempt
             of
             the
             World.
             And
             no
             more
             is
             it
             ,
             to
             renounce
             all
             honest
             and
             industrious
             
             ways
             of
             living
             ,
             as
             some
             do
             ,
             and
             to
             turn
             imperious
             and
             godly
             Beggars
             ,
             and
             live
             deliciously
             on
             the
             spoils
             and
             superstition
             of
             the
             people
             .
          
           
             Coelibacy
             it self
             is
             no
             Vertue
             ,
             for
             then
             Marriage
             ,
             which
             is
             the
             Ordinance
             of
             God
             ,
             and
             a
             Popish
             Sacrament
             ,
             must
             be
             a
             Vice.
             For
             there
             is
             no
             Vertue
             ,
             strictly
             so
             called
             ,
             but
             is
             opposed
             to
             some
             Vice
             ;
             and
             Coelibacy
             is
             opposed
             to
             nothing
             but
             Marriage
             :
             and
             therefore
             we
             must
             seek
             for
             the
             vertues
             of
             Coelibacy
             ,
             not
             merely
             in
             a
             vow
             against
             Marriage
             ,
             which
             is
             no
             Vertue
             ;
             but
             as
             it
             signifies
             a
             great
             mortification
             to
             all
             bodily
             Pleasures
             ,
             and
             is
             a
             means
             to
             advance
             us
             to
             a
             more
             Divine
             and
             heavenly
             state
             of
             Mind
             :
             and
             every
             degree
             of
             Vertue
             we
             attain
             to
             ,
             shall
             receive
             a
             proportionable
             reward
             :
             And
             thus
             Coelibacy
             ,
             though
             it
             be
             not
             a
             state
             of
             Perfection
             it self
             ,
             yet
             may
             advance
             us
             to
             a
             more
             perfect
             State
             ,
             and
             if
             we
             are
             the
             better
             Men
             for
             it
             ,
             we
             shall
             have
             the
             greater
             reward
             .
             But
             to
             vow
             Coelibacy
             ,
             and
             to
             burn
             with
             Lust
             ,
             and
             to
             practise
             all
             the
             impurities
             of
             the
             Stews
             ;
             to
             renounce
             Marriage
             ,
             and
             to
             defile
             Wives
             and
             Virgins
             ,
             and
             still
             to
             call
             this
             a
             more
             perfect
             State
             than
             Marriage
             ,
             is
             a
             work
             of
             Supererogation
             indeed
             ,
             but
             whether
             it
             be
             supererogating
             Vertue
             or
             Vice
             ,
             God
             will
             judge
             ;
             who
             has
             forbid
             all
             uncleanness
             ,
             and
             instituted
             Marriage
             ,
             not
             only
             for
             the
             propagation
             of
             mankind
             ,
             but
             as
             a
             remedy
             against
             Lust.
             
          
           
             To
             vow
             absolute
             obedience
             to
             any
             Creature
             ,
             without
             reserving
             to
             our selves
             a
             judgment
             ,
             whether
             what
             he
             commands
             be
             good
             or
             evil
             ,
             is
             so
             far
             from
             being
             a
             State
             of
             Perfection
             ,
             that
             it
             is
             
             an
             encroachment
             upon
             the
             Divine
             Prerogative
             ,
             and
             gives
             such
             obedience
             to
             Men
             ,
             as
             is
             due
             only
             to
             God.
             This
             is
             expresly
             contrary
             to
             our
             Saviour's
             precept
             ,
             
               But
               call
               no
               Man
               Rabbi
               ,
               for
               one
               is
               your
               Master
               ,
               even
               Christ
               ,
               and
               all
               ye
               are
               Brethren
               .
               And
               call
               no
               Man
               your
               Father
               upon
               earth
               ;
               for
               one
               is
               your
               Father
               ,
               which
               is
               in
               Heaven
               .
               Neither
               be
               ye
               called
               Masters
               ;
               for
               one
               is
               your
               Master
               ,
               even
               Christ
               ,
            
             Matthew
             23.
             8
             ,
             9
             ,
             10.
             which
             does
             not
             oppose
             the
             use
             of
             these
             names
             in
             common
             Speech
             ;
             but
             forbids
             us
             to
             ascribe
             such
             an
             Authority
             to
             any
             Man
             on
             Earth
             ,
             as
             is
             due
             only
             to
             God
             and
             Christ
             :
             And
             if
             a
             vow
             of
             blind
             obedience
             does
             not
             make
             Men
             our
             Masters
             in
             this
             forbidden
             sense
             ,
             I
             think
             nothing
             can
             .
             Thus
             voluntary
             and
             unnecessary
             severities
             to
             the
             Body
             ,
             which
             serve
             no
             ends
             of
             Mortification
             or
             Devotion
             ;
             saying
             over
             a
             great
             number
             of
             
               Ave
               Maries
            
             ,
             going
             in
             Pilgrimage
             to
             Ierusalem
             ,
             or
             Loretto
             ,
             or
             to
             the
             Shrine
             of
             any
             other
             powerful
             Saints
             ;
             to
             give
             all
             our
             Estates
             for
             saying
             Masses
             for
             the
             Dead
             ;
             to
             adore
             Reliques
             and
             Images
             ,
             to
             kiss
             the
             Pavement
             of
             such
             a
             Church
             ,
             or
             some
             Cross
             drawn
             on
             it
             ;
             to
             say
             over
             some
             particular
             Prayers
             ,
             so
             many
             times
             a
             day
             ,
             or
             to
             pray
             before
             such
             a
             particular
             Altar
             ;
             and
             such
             like
             things
             ,
             as
             by
             the
             liberality
             of
             Popes
             ,
             have
             so
             many
             thousand
             years
             Indulgence
             for
             a
             reward
             ,
             are
             indeed
             works
             of
             Supererogation
             ,
             because
             God
             has
             not
             commanded
             them
             ,
             but
             I
             doubt
             are
             no
             Christian
             excellencies
             .
             Such
             things
             as
             these
             make
             Men
             Saints
             ,
             and
             enrich
             the
             Church
             with
             Merits
             ,
             and
             much
             good
             may
             do
             them
             with
             it
             .
          
        
         
           
           
             X.
             Every
             Soul
             as
             soon
             as
             expired
             is
             conveyed
             to
             Heaven
             or
             Hell.
             
          
           
             In
             Answer
             to
             this
             ,
             I
             told
             him
             ,
             that
             
               the
               Scripture
               gives
               us
               no
               account
               of
               any
               other
               places
               of
               rewards
               and
               punishments
               in
               the
               other
               World
               ,
               but
               Heaven
               and
               Hell.
            
             And
             that
             this
             proposition
             ,
             
               that
               every
               Soul
               ,
               as
               soon
               as
               expired
               ,
               is
               conveyed
               to
               Heaven
               or
               Hell
               ,
               is
               only
               an
               Inference
               from
               this
               Doctrine
               ,
               that
               we
               know
               of
               no
               other
               place
               ,
               they
               should
               go
               to
               after
               death
               ,
               the
               Scripture
               having
               not
               told
               us
               of
               any
               other
               .
            
             That
             our
             Church
             ,
             though
             She
             rejects
             Purgatory
             ,
             yet
             has
             not
             determined
             against
             an
             intermediate
             State
             ,
             between
             Death
             and
             Judgment
             .
             Though
             Christ's
             
               Parable
               of
            
             Dives
             and
             Lazarus
             ,
             
               and
               S.
            
             Paul's
             
               desire
               to
               be
               dissolved
               and
               to
               be
               with
               Christ
               ,
               look
               fairly
            
             towards
             proving
             that
             good
             Men
             go
             to
             Heaven
             ,
             and
             bad
             Men
             directly
             to
             Hell
             ,
             when
             they
             die
             .
          
           
             He
             takes
             notice
             only
             of
             this
             last
             passage
             of
             Dives
             and
             Lazarus
             and
             S.
             Paul
             ;
             and
             says
             ,
             that
             this
             would
             prove
             something
             ,
             
               if
               three
               Souls
               be
               All
               ,
               or
               All
               Souls
               expire
               in
               either
            
             Dives
             '
             
               s
               fitness
               for
               Hell
               ,
               or
            
             Lazarus
             '
             
               s
               and
               S.
            
             Paul
             '
             
               s
               for
               Heaven
            
             .
             But
             he
             should
             have
             taken
             the
             whole
             proof
             together
             ;
             that
             there
             is
             no
             mention
             made
             in
             Scripture
             of
             any
             other
             place
             of
             rewards
             or
             punishments
             in
             the
             next
             World
             ,
             but
             Heaven
             and
             Hell
             ;
             and
             that
             whereever
             we
             have
             any
             account
             of
             the
             state
             of
             Men
             after
             Death
             ,
             we
             either
             hear
             of
             them
             ,
             in
             Heaven
             or
             Hell.
             As
             Dives
             ,
             when
             he
             died
             ,
             
             was
             immediately
             tormented
             in
             Hell
             ,
             and
             Lazarus
             was
             conveyed
             into
             
             Abraham's
             bosom
             ,
             and
             S.
             Paul
             expected
             ,
             when
             he
             died
             ,
             to
             go
             immediately
             to
             Heaven
             ,
             and
             to
             be
             with
             Christ
             :
             but
             we
             read
             of
             no
             Man
             ,
             who
             went
             to
             Purgatory
             when
             he
             died
             :
             and
             what
             other
             proof
             can
             we
             have
             of
             this
             ,
             but
             that
             Heaven
             is
             promised
             to
             good
             Men
             ,
             and
             Hell
             threatned
             against
             bad
             Men
             ;
             and
             we
             have
             some
             examples
             of
             both
             recorded
             in
             Scripture
             ;
             unless
             we
             expect
             the
             Scripture
             should
             give
             us
             a
             compleat
             Catalogue
             of
             all
             ,
             who
             were
             saved
             or
             damned
             in
             those
             days
             .
          
           
             As
             for
             Mens
             fitness
             for
             Heaven
             or
             for
             Hell
             ,
             when
             they
             die
             ;
             I
             know
             not
             well
             ,
             what
             he
             means
             by
             it
             .
             For
             Men
             may
             be
             fit
             ,
             as
             he
             calls
             it
             ,
             for
             Hell
             ,
             who
             are
             not
             as
             wicked
             ,
             as
             Dives
             ,
             and
             we
             all
             have
             reason
             to
             hope
             ,
             that
             those
             may
             be
             fit
             for
             Heaven
             ,
             who
             are
             not
             so
             holy
             as
             St.
             Paul
             was
             .
             Though
             there
             are
             different
             degrees
             of
             Vice
             and
             Vertue
             ,
             which
             may
             qualifie
             Men
             for
             different
             degrees
             of
             rewards
             and
             punishments
             ,
             yet
             as
             we
             read
             in
             Scripture
             ,
             but
             of
             two
             states
             in
             the
             other
             World
             ,
             Heaven
             and
             Hell
             ,
             so
             we
             read
             but
             of
             two
             distinctions
             of
             Men
             in
             this
             World
             ,
             the
             good
             and
             the
             bad
             ,
             to
             whom
             these
             promises
             or
             threatnings
             belong
             .
             Now
             every
             Man
             ,
             when
             he
             dies
             ,
             must
             be
             one
             of
             these
             ;
             either
             a
             penitent
             or
             an
             impenitent
             sinner
             ;
             for
             the
             Scripture
             knows
             no
             medium
             between
             them
             .
             If
             he
             be
             a
             penitent
             sinner
             ,
             by
             the
             gracious
             terms
             of
             the
             Gospel
             ,
             he
             has
             a
             right
             to
             pardon
             of
             sin
             ,
             and
             eternal
             life
             ;
             and
             why
             is
             not
             that
             Man
             fit
             for
             Heaven
             ,
             who
             
             has
             a
             Covenant-right
             to
             it
             ?
             and
             what
             should
             detain
             him
             in
             Purgatory
             ,
             who
             has
             an
             immediate
             right
             to
             Heaven
             ?
             if
             he
             be
             an
             impenitent
             sinner
             ,
             Hell
             is
             his
             portion
             ,
             and
             he
             must
             have
             it
             .
          
           
             But
             after
             all
             ,
             this
             is
             no
             controversie
             between
             us
             ,
             and
             the
             Church
             of
             Rome
             ,
             whether
             
               every
               Soul
               as
               soon
               as
               expired
               is
               conveyed
               to
               Heaven
               or
               Hell
            
             ;
             but
             whether
             those
             ,
             who
             shall
             finally
             be
             saved
             must
             suffer
             the
             pains
             of
             Purgatory
             in
             the
             other
             World
             ,
             before
             they
             shall
             be
             received
             into
             Heaven
             .
             Our
             Author
             has
             a
             mind
             to
             confound
             these
             two
             ,
             and
             seems
             to
             think
             it
             proof
             enough
             ,
             that
             there
             is
             a
             Purgatory
             ,
             if
             there
             be
             a
             middle
             state
             between
             death
             and
             judgment
             ,
             which
             is
             neither
             Heaven
             nor
             Hell
             ;
             and
             possibly
             those
             ,
             who
             do
             not
             understand
             this
             Controversie
             ,
             may
             be
             deceived
             with
             such
             pretences
             ,
             and
             therefore
             it
             will
             be
             convenient
             briefly
             to
             state
             this
             matter
             .
          
           
             There
             have
             been
             ,
             I
             confess
             ,
             very
             different
             opinions
             among
             some
             of
             the
             Fathers
             ,
             about
             the
             state
             of
             Souls
             departed
             ,
             both
             before
             and
             since
             the
             Resurrection
             of
             Christ
             from
             the
             dead
             ,
             as
             you
             shall
             hear
             more
             presently
             ;
             and
             there
             may
             be
             very
             different
             opinions
             about
             it
             still
             ,
             and
             I
             believe
             will
             be
             among
             thoughtful
             and
             inquisitive
             Men
             ,
             and
             no
             great
             hurt
             done
             neither
             ,
             while
             they
             are
             not
             made
             Articles
             of
             Faith
             ,
             nor
             the
             foundation
             of
             some
             new
             and
             unscriptural
             worship
             .
          
           
           
             But
             that
             our
             People
             may
             not
             be
             imposed
             on
             with
             sham-proofs
             ,
             which
             are
             nothing
             to
             the
             purpose
             (
             as
             it
             is
             plain
             this
             Author
             intended
             to
             do
             in
             this
             Article
             )
             it
             will
             be
             necessary
             plainly
             to
             represent
             the
             Doctrine
             of
             the
             Church
             of
             Rome
             concerning
             Purgatory
             ,
             that
             they
             may
             know
             ,
             what
             proofs
             to
             demand
             of
             it
             .
          
           
             Now
             the
             Council
             of
             Trent
             determines
             no
             more
             ,
             than
             that
             
               there
               is
               a
               Purgatory
               ,
               and
               that
               the
               Souls
               ,
               which
               are
               detained
               there
               ,
               are
               helpt
               by
               the
               suffrages
               of
               the
               faithful
               ,
               but
               principally
               by
               the
               most
               acceptable
               Sacrifice
               of
               the
               Altar
               :
            
             and
             commands
             the
             
             
               Bishops
               diligently
               to
               take
               care
               ,
               that
               the
               wholesome
               Doctrine
               of
               Purgatory
               delivered
               by
               the
               holy
               Fathers
               and
               Councils
               ,
               be
               believed
               ,
               held
               ,
               taught
               ,
               and
               preached
               ,
               to
               Christ's
               faithful
               People
               .
            
          
           
             The
             Fathers
             of
             this
             Council
             were
             very
             careful
             ,
             not
             to
             determine
             ,
             what
             Purgatory
             is
             ,
             what
             the
             punishments
             of
             it
             are
             ,
             where
             the
             place
             of
             it
             is
             ,
             but
             refer
             us
             to
             former
             Fathers
             and
             Councils
             for
             it
             :
             and
             therefore
             among
             the
             rest
             ,
             I
             suppose
             ,
             they
             mean
             the
             Council
             of
             Florence
             ;
             where
             this
             purgation
             is
             expresly
             affirmed
             to
             be
             by
             fire
             ;
             and
             to
             be
             a
             state
             of
             punishment
             .
             Cardinal
             Bellarmine
             ,
             who
             wrote
             since
             the
             Council
             of
             Trent
             ,
             understood
             Fathers
             and
             Councils
             ,
             and
             the
             sense
             of
             the
             Roman
             Church
             ,
             as
             well
             
             as
             any
             Man
             ,
             and
             therefore
             I
             shall
             briefly
             shew
             ,
             what
             he
             thought
             of
             this
             matter
             .
          
           
             That
             Bellarmine
             did
             believe
             ,
             that
             Souls
             departed
             were
             purged
             with
             fire
             ,
             is
             abundantly
             evident
             from
             what
             he
             discourses
             ,
             on
             1
             Cor.
             3.
             and
             from
             
             those
             testimonies
             of
             the
             Fathers
             ,
             which
             he
             abuses
             to
             this
             purpose
             .
          
           
             But
             for
             what
             end
             these
             punishments
             serve
             ,
             is
             as
             considerable
             as
             Purgatory
             fire
             it self
             ;
             and
             they
             ,
             Bellarmine
             tells
             us
             ,
             are
             to
             expiate
             venial
             sins
             ,
             or
             such
             mortal
             sins
             ,
             whose
             guilt
             is
             pardoned
             ,
             but
             not
             the
             temporal
             punishment
             due
             to
             them
             ;
             For
             according
             to
             the
             Doctrine
             of
             the
             Church
             of
             Rome
             ,
             there
             are
             some
             venial
             sins
             ,
             which
             in
             their
             
             own
             nature
             do
             not
             deserve
             eternal
             ,
             but
             only
             temporal
             punishments
             :
             and
             as
             for
             mortal
             sins
             ,
             when
             the
             guilt
             of
             them
             is
             pardoned
             by
             the
             Sacrament
             of
             Penance
             ,
             by
             Confession
             ,
             and
             the
             Absolution
             of
             the
             Priest
             ,
             yet
             there
             remains
             a
             temporal
             punishment
             to
             be
             undergone
             by
             the
             penitent
             ,
             either
             in
             this
             World
             ,
             or
             in
             Purgatory
             .
             So
             that
             if
             Men
             die
             under
             any
             venial
             sins
             ,
             or
             mortal
             sins
             ,
             whose
             guilt
             is
             remitted
             ,
             which
             they
             have
             not
             made
             compleat
             satisfaction
             for
             in
             this
             World
             ,
             they
             must
             bear
             the
             temporal
             punishments
             of
             these
             sins
             in
             Purgatory
             :
             and
             therefore
             as
             very
             good
             Men
             ,
             who
             have
             neither
             any
             venial
             ,
             nor
             mortal
             sins
             ,
             to
             satisfie
             for
             ,
             go
             directly
             to
             Heaven
             ,
             when
             they
             die
             ;
             and
             bad
             Men
             ,
             who
             are
             under
             the
             guilt
             of
             mortal
             sins
             ,
             go
             directly
             to
             Hell
             :
             so
             those
             ,
             who
             are
             indifferently
             good
             ,
             
               i.
               e.
            
             who
             have
             only
             venial
             sins
             ,
             or
             the
             temporal
             punishment
             of
             
             mortal
             sins
             to
             make
             satisfaction
             for
             ;
             what
             is
             wanting
             of
             a
             compleat
             satisfaction
             for
             these
             sins
             ,
             while
             they
             lived
             ,
             must
             be
             made
             up
             in
             Purgatory
             .
          
           
             For
             we
             must
             not
             think
             ,
             that
             this
             fire
             of
             Purgatory
             is
             for
             the
             purging
             or
             reforming
             sinners
             ,
             that
             they
             may
             ascend
             more
             pure
             and
             refined
             into
             Heaven
             ;
             but
             only
             and
             meerly
             to
             bear
             that
             Temporal
             punishment
             ,
             which
             is
             due
             to
             sin
             .
             For
             
             the
             Cardinal
             industriously
             proves
             ,
             That
             the
             Souls
             in
             Purgatory
             can
             neither
             merit
             nor
             sin
             ;
             that
             they
             are
             perfect
             in
             Charity
             ,
             and
             consequently
             in
             all
             other
             Graces
             ;
             and
             come
             no
             more
             perfect
             out
             of
             Purgatory
             ,
             than
             they
             went
             in
             ;
             but
             when
             they
             have
             paid
             the
             uttermost
             Farthing
             ,
             have
             undergone
             all
             that
             Temporal
             punishment
             ,
             which
             is
             due
             to
             their
             sins
             ,
             then
             they
             shall
             be
             released
             ,
             and
             received
             into
             Heaven
             .
          
           
             But
             because
             this
             is
             a
             very
             uncomfortable
             Doctrine
             ,
             That
             Men
             must
             lie
             many
             Hundred
             or
             Thousand
             Years
             in
             Purgatory
             ,
             which
             differs
             from
             the
             torments
             of
             Hell
             only
             in
             the
             continuance
             
             of
             them
             ,
             (
             for
             Purgatory
             is
             as
             hot
             as
             Hell
             ,
             but
             one
             is
             Temporal
             ,
             and
             the
             other
             Eternal
             )
             which
             is
             a
             very
             terrible
             consideration
             ,
             that
             we
             must
             be
             tormented
             for
             many
             Hundred
             Years
             ,
             though
             not
             for
             ever
             ;
             therefore
             they
             tell
             us
             ,
             that
             the
             Souls
             in
             Purgatory
             may
             be
             relieved
             by
             the
             Prayers
             and
             Alms
             of
             the
             living
             ,
             and
             by
             the
             Sacrifice
             of
             the
             Mass
             ;
             and
             principally
             by
             Indulgences
             ,
             which
             
             the
             Pope
             dispenses
             and
             applies
             to
             particular
             Persons
             ,
             out
             of
             the
             Treasury
             of
             the
             Church
             ,
             
             which
             consists
             of
             the
             Merits
             of
             supererogating
             Saints
             .
          
           
             This
             short
             account
             I
             have
             given
             of
             the
             Doctrine
             of
             Purgatory
             ;
             not
             that
             I
             intend
             to
             spend
             time
             to
             confute
             it
             now
             ;
             to
             show
             how
             groundless
             it
             is
             ;
             how
             injurious
             to
             the
             Goodness
             of
             God
             ,
             and
             to
             the
             Merits
             of
             Christ
             ;
             how
             contrary
             to
             the
             Sense
             of
             the
             Primitive
             Church
             ,
             and
             of
             most
             ,
             if
             not
             all
             ,
             Christian
             Churches
             at
             this
             day
             ,
             excepting
             the
             Church
             of
             Rome
             ;
             but
             to
             let
             our
             People
             see
             ,
             what
             kind
             of
             proofs
             they
             must
             demand
             for
             Purgatory
             ;
             which
             alone
             will
             be
             sufficient
             to
             secure
             them
             from
             the
             attacques
             of
             their
             wittiest
             Adversaries
             .
             As
             to
             show
             this
             particularly
             .
          
           
             First
             ,
             to
             prove
             a
             middle
             state
             between
             Death
             and
             Judgment
             ,
             which
             is
             neither
             Heaven
             nor
             Hell
             ,
             does
             not
             prove
             a
             Popish
             Purgatory
             .
             Who
             ever
             is
             acquainted
             with
             the
             Writings
             of
             the
             Fathers
             of
             the
             first
             four
             Ages
             ,
             must
             confess
             ,
             that
             this
             was
             a
             received
             Opinion
             among
             them
             ;
             that
             no
             Man
             ,
             excepting
             Christ
             himself
             ,
             was
             received
             into
             Heaven
             till
             the
             day
             of
             Judgment
             .
             I
             shall
             not
             multiply
             Quotations
             to
             this
             purpose
             ,
             which
             the
             Learned
             know
             where
             to
             find
             .
             Irenaeus
             and
             
             Tertullian
             prove
             this
             from
             the
             example
             of
             Christ
             ,
             to
             which
             we
             must
             be
             conformed
             .
             For
             Christ
             himself
             did
             not
             ascend
             into
             Heaven
             till
             after
             his
             Resurrection
             ;
             but
             as
             his
             Body
             rested
             in
             the
             Grave
             ,
             so
             his
             Soul
             went
             into
             the
             place
             of
             Souls
             departed
             ;
             and
             when
             he
             arose
             again
             ,
             then
             he
             ascended
             into
             Heaven
             .
             And
             thus
             we
             must
             do
             also
             .
             
             When
             we
             die
             ,
             our
             Souls
             shall
             live
             in
             those
             places
             ,
             which
             God
             has
             prepared
             for
             separate
             Souls
             ,
             and
             there
             they
             must
             remain
             till
             the
             Resurrection
             ;
             and
             when
             we
             have
             re-assumed
             our
             Bodies
             ,
             we
             shall
             be
             admitted
             into
             the
             highest
             Heavens
             ,
             whither
             Christ
             is
             ascended
             .
             This
             they
             affirm
             in
             opposition
             to
             those
             Gnostick
             Hereticks
             ,
             who
             taught
             ,
             that
             as
             soon
             as
             they
             died
             ,
             they
             should
             ascend
             above
             the
             Heavens
             to
             him
             whom
             they
             called
             the
             Father
             ,
             which
             ,
             *
             Irenaeus
             says
             ,
             is
             to
             exceed
             the
             order
             of
             promoting
             just
             Men
             ,
             as
             being
             ignorant
             of
             the
             regular
             gradations
             and
             advances
             to
             Incorruption
             .
             And
             this
             he
             attributes
             to
             their
             denial
             of
             the
             Resurrection
             of
             the
             Flesh
             ;
             for
             it
             is
             no
             wonder
             ,
             that
             such
             Men
             should
             not
             know
             the
             order
             of
             the
             Resurrection
             ,
             who
             deny
             the
             Resurrection
             .
             From
             whence
             it
             is
             plain
             ,
             that
             in
             Irenaeus
             
             his
             Opinion
             ,
             no
             Man
             who
             believed
             the
             Resurrection
             of
             the
             Flesh
             ,
             could
             reasonably
             think
             ,
             that
             the
             Souls
             of
             good
             Men
             did
             ascend
             into
             Heaven
             till
             Soul
             and
             Body
             was
             united
             at
             the
             Resurrection
             :
             since
             Christ
             himself
             did
             not
             ascend
             into
             Heaven
             till
             after
             his
             Resurrection
             :
             though
             he
             grants
             that
             some
             did
             believe
             so
             ,
             who
             were
             Orthodox
             in
             the
             Article
             of
             the
             Resurrection
             ,
             though
             herein
             they
             agreed
             with
             Hereticks
             .
             That
             this
             
             was
             the
             Opinion
             of
             
               Iustin
               Martyr
               ,
               Lactantius
               ,
               Hilary
               ,
            
             S.
             Ambrose
             ,
             S.
             Chrysostom
             ,
             and
             divers
             others
             ,
             is
             at
             large
             proved
             by
             the
             learned
             Mr.
             Dally
             ,
             and
             vindicated
             from
             the
             exceptions
             of
             Cardinal
             Bellarmine
             .
             
          
           
           
             But
             how
             this
             differs
             from
             a
             Popish
             Purgatory
             will
             appear
             in
             these
             three
             particulars
             .
          
           
             First
             ,
             That
             they
             affirmed
             this
             of
             all
             separate
             Souls
             ,
             That
             none
             were
             received
             into
             Heaven
             before
             the
             Resurrection
             .
             Patriarchs
             ,
             Prophets
             ,
             Apostles
             ,
             whatever
             they
             were
             ;
             they
             continue
             in
             the
             state
             of
             separate
             Souls
             ,
             and
             have
             not
             their
             full
             reward
             ,
             and
             are
             not
             received
             into
             the
             highest
             Heavens
             ,
             till
             the
             Resurrection
             of
             their
             Bodies
             .
             This
             is
             the
             
               Lex
               Mortuorum
            
             ,
             as
             Irenaeus
             calls
             it
             ,
             the
             Law
             of
             ,
             the
             Dead
             ;
             the
             
               ordo
               promotionis
               justorum
            
             ,
             the
             order
             
             in
             which
             just
             Men
             shall
             be
             advanced
             .
             For
             as
             S.
             Chrysostom
             affirms
             ,
             If
             the
             Body
             do
             not
             rise
             ,
             the
             Soul
             remains
             uncrowned
             ,
             out
             of
             that
             state
             of
             blessedness
             ,
             which
             is
             in
             Heaven
             .
             Whereas
             the
             Popish
             Purgatory
             is
             not
             for
             all
             Souls
             ,
             but
             only
             for
             those
             ,
             who
             have
             not
             made
             a
             perfect
             satisfaction
             for
             their
             sins
             in
             this
             life
             ;
             and
             therefore
             must
             indure
             the
             temporal
             punishments
             due
             to
             them
             in
             Purgatory
             .
             Whereas
             the
             Souls
             of
             all
             Children
             ,
             who
             die
             after
             Baptism
             ,
             before
             the
             commission
             of
             any
             actual
             sin
             ,
             and
             the
             Souls
             of
             good
             Men
             ,
             who
             have
             completed
             their
             satisfaction
             in
             this
             life
             ,
             according
             to
             the
             Doctrine
             of
             the
             Church
             of
             Rome
             ,
             ascend
             directly
             into
             Heaven
             :
             which
             is
             expresly
             denied
             by
             these
             Ancient
             Fathers
             ;
             and
             was
             taught
             by
             few
             in
             those
             days
             ,
             but
             by
             such
             Hereticks
             ,
             as
             denied
             the
             Resurrection
             of
             the
             Body
             .
          
           
           
             Secondly
             ,
             According
             to
             these
             Ancient
             Fathers
             ,
             this
             separate
             state
             ,
             wherein
             the
             Souls
             of
             good
             Men
             continue
             till
             the
             Resurrection
             ,
             is
             not
             a
             state
             of
             punishment
             ,
             as
             the
             Popish
             Purgatory
             is
             ,
             but
             of
             Joy
             and
             Felicity
             .
             They
             were
             divided
             indeed
             about
             the
             place
             ,
             where
             the
             Souls
             of
             good
             Men
             lived
             till
             the
             Resurrection
             ;
             some
             placed
             it
             in
             secret
             receptacles
             within
             the
             Earth
             ,
             and
             therefore
             called
             it
             the
             Infernum
             ,
             as
             Tertullian
             did
             ;
             others
             thought
             it
             was
             above
             the
             Earth
             in
             some
             Celestial
             Region
             ,
             but
             below
             the
             highest
             Heavens
             ;
             but
             they
             all
             agreed
             ,
             that
             it
             was
             not
             Heaven
             ,
             and
             that
             it
             was
             not
             a
             state
             of
             punishment
             ,
             but
             of
             rest
             and
             happiness
             :
             and
             therefore
             they
             called
             it
             
             
               Abraham's
               Bosom
               ,
               and
               Paradise
            
             ,
             which
             they
             distinguish
             from
             Heaven
             .
             Tertullian
             calls
             it
             a
             place
             of
             Divine
             pleasantness
             ,
             appointed
             for
             the
             Spirits
             of
             holy
             Mon.
             The
             Author
             of
             the
             
               Questions
               and
               Answers
               to
               the
               Orthodox
               ,
            
             in
             
               Iustin
               Martyr
            
             ,
             expresly
             tells
             us
             ,
             That
             when
             the
             Soul
             goes
             out
             of
             the
             
             Body
             ,
             there
             is
             a
             great
             difference
             made
             between
             the
             Righteous
             and
             the
             Wicked
             .
             For
             they
             are
             carried
             by
             Angels
             to
             such
             places
             ,
             as
             are
             proper
             for
             them
             .
             The
             Souls
             of
             just
             Men
             into
             Paradise
             ,
             where
             they
             have
             the
             conversation
             and
             sight
             of
             Angels
             and
             Archangels
             ,
             and
             the
             vision
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             of
             our
             Saviour
             Christ
             ;
             as
             it
             is
             written
             ,
             
               being
               absent
               from
               the
               body
               ,
               we
               are
               present
               with
               the
               Lord.
            
             —
             From
             hence
             Bellarmine
             concludes
             ,
             That
             by
             Paradise
             this
             Author
             understands
             Heaven
             ,
             because
             there
             we
             shall
             have
             the
             Vision
             of
             
             Christ
             ,
             and
             therefore
             that
             Paradise
             must
             signifie
             that
             place
             ,
             where
             Christ
             is
             present
             :
             Which
             is
             directly
             contrary
             to
             the
             Doctrine
             of
             this
             Author
             ,
             who
             makes
             Paradise
             only
             a
             receptacle
             of
             separate
             souls
             ,
             till
             the
             Resurrection
             .
             But
             though
             it
             be
             not
             Heaven
             ,
             there
             is
             ,
             he
             says
             ,
             a
             great
             communication
             between
             Heaven
             and
             Paradise
             ;
             for
             they
             have
             the
             frequent
             visits
             and
             conversation
             of
             Angels
             and
             Archangels
             ,
             whom
             they
             see
             and
             converse
             with
             ,
             as
             they
             do
             with
             one
             another
             ;
             but
             when
             he
             speaks
             of
             Christ
             ,
             he
             expresly
             makes
             a
             distinction
             between
             their
             sight
             of
             ,
             and
             conversation
             with
             Angels
             ,
             and
             Christ
             ;
             for
             this
             latter
             is
             only
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             way
             of
             Vision
             ,
             as
             we
             see
             things
             ,
             which
             are
             absent
             and
             at
             a
             distance
             ;
             but
             yet
             this
             does
             so
             strongly
             affect
             them
             ,
             that
             he
             thinks
             ,
             that
             of
             S.
             Paul
             may
             be
             applied
             to
             it
             ,
             
               being
               absent
               from
               the
               Body
               ,
               we
               are
               present
               with
               the
               Lord.
            
             And
             certainly
             this
             is
             no
             Popish
             Purgatory
             ,
             but
             as
             they
             thought
             ,
             the
             very
             next
             degree
             of
             happiness
             to
             Heaven
             it self
             .
          
           
             Thus
             S.
             Hilary
             expresly
             asserts
             ,
             that
             the
             state
             of
             Souls
             departed
             is
             a
             state
             of
             happiness
             ;
             and
             
             S.
             Ambrose
             tells
             us
             ;
             that
             while
             the
             fulness
             of
             time
             comes
             ,
             the
             Souls
             are
             in
             expectation
             of
             such
             a
             Resurrection
             as
             they
             deserve
             :
             Punishment
             expects
             some
             ,
             and
             Glory
             others
             ;
             and
             yet
             neither
             bad
             Souls
             
             are
             in
             the
             mean
             time
             without
             punishment
             ,
             nor
             the
             good
             without
             reaping
             some
             fruits
             of
             their
             
             Vertue
             :
             But
             I
             need
             not
             multiply
             Quotations
             to
             prove
             that
             which
             no
             modest
             Man
             ,
             who
             is
             acquainted
             with
             the
             Doctrine
             of
             the
             Fathers
             ,
             can
             deny
             .
          
           
             Thirdly
             ,
             Another
             difference
             is
             ,
             That
             this
             is
             an
             unalterable
             State
             till
             the
             day
             of
             Judgment
             ,
             and
             therefore
             no
             Popish
             Purgatory
             ,
             out
             of
             which
             ,
             as
             the
             
               Church
               of
               Rome
            
             pretends
             ,
             Souls
             may
             be
             redeemed
             by
             the
             Prayers
             and
             Alms
             and
             Masses
             of
             the
             Living
             ,
             and
             ascend
             immediately
             into
             Heaven
             .
             This
             is
             evident
             from
             what
             I
             have
             already
             said
             ,
             that
             this
             State
             is
             to
             last
             till
             the
             Resurrection
             ,
             according
             to
             the
             sense
             of
             the
             ancient
             Fathers
             ;
             as
             Tertullian
             expresly
             affirms
             ,
             that
             Heaven
             is
             open
             
             to
             none
             ,
             while
             this
             Earth
             lasts
             ;
             but
             the
             Kingdom
             of
             Heaven
             shall
             be
             opened
             with
             the
             end
             of
             the
             World
             :
             And
             S.
             Chrysostom
             observes
             from
             the
             Parable
             of
             Dives
             and
             Lazarus
             ;
             that
             the
             Souls
             of
             Men
             after
             their
             depature
             out
             of
             these
             Bodies
             ,
             are
             carried
             to
             a
             certain
             place
             ,
             from
             whence
             they
             cannot
             go
             out
             ,
             when
             they
             will
             ,
             but
             there
             expect
             the
             terrible
             day
             of
             Judgment
             :
             Which
             plainly
             shows
             ,
             what
             his
             belief
             was
             ,
             that
             they
             must
             continue
             in
             that
             State
             ,
             which
             they
             enter
             upon
             at
             Death
             ,
             till
             the
             Resurrection
             :
             And
             this
             I
             think
             is
             sufficient
             to
             show
             the
             difference
             between
             a
             Popish
             Purgatory
             ,
             and
             that
             middle
             state
             between
             Death
             and
             Judgment
             ,
             which
             the
             ancient
             Fathers
             taught
             .
          
           
           
             Secondly
             ,
             Nor
             is
             it
             sufficient
             to
             prove
             a
             Popish
             Purgatory
             ,
             that
             the
             Ancient
             Fathers
             did
             believe
             ,
             that
             all
             Men
             must
             pass
             through
             the
             Fire
             at
             the
             day
             of
             Judgment
             .
             That
             those
             ,
             who
             were
             perfectly
             good
             ,
             should
             receive
             no
             hurt
             nor
             damage
             by
             it
             ;
             that
             those
             who
             had
             any
             remains
             of
             corruption
             about
             them
             ,
             should
             be
             detained
             a
             longer
             or
             shorter
             time
             in
             that
             last
             Fire
             ,
             till
             they
             were
             purged
             from
             their
             sins
             ;
             and
             that
             bad
             Men
             should
             irrecoverably
             sink
             down
             into
             endless
             burnings
             .
             This
             was
             a
             received
             opinion
             among
             the
             Ancient
             Fathers
             ,
             that
             at
             the
             day
             of
             Judgment
             all
             Men
             should
             be
             tried
             by
             Fire
             ,
             which
             is
             so
             universally
             acknowledged
             ,
             that
             I
             need
             not
             prove
             it
             by
             particular
             Quotations
             .
             But
             yet
             there
             is
             an
             irreconcileable
             difference
             between
             this
             opinion
             ,
             and
             the
             Popish
             Doctrine
             of
             Purgatory
             ;
             as
             will
             appear
             in
             these
             particulars
             .
          
           
             1.
             
             That
             the
             Popish
             Purgatory
             is
             now
             ,
             and
             has
             been
             in
             being
             at
             least
             since
             the
             time
             of
             our
             Saviour
             ;
             and
             that
             those
             ,
             who
             deserve
             the
             fire
             of
             Purgatory
             ,
             fall
             into
             it
             ,
             when
             they
             go
             out
             of
             these
             Bodies
             ;
             whereas
             the
             Fire
             ,
             which
             the
             Fathers
             speak
             of
             ,
             is
             not
             till
             the
             day
             of
             Judgment
             .
             This
             was
             the
             opinion
             of
             
               Lactantius
               ,
               Hilary
               ,
               Ambrose
            
             ,
             and
             S.
             Augustin
             himself
             :
             who
             expresly
             tells
             
             us
             ,
             that
             this
             Fire
             is
             at
             the
             end
             of
             the
             World
             ,
             
               in
               fine
               seculi
            
             ;
             and
             therefore
             not
             the
             Popish
             Purgatory
             ,
             which
             ,
             as
             they
             would
             perswade
             us
             ,
             is
             already
             kindled
             ,
             and
             has
             been
             for
             many
             hundred
             Years
             .
          
           
           
             Indeed
             S.
             Augustin
             ,
             though
             he
             owns
             that
             fiery
             trial
             at
             the
             last
             Judgment
             ,
             as
             the
             Fathers
             before
             him
             did
             ;
             yet
             he
             has
             something
             peculiar
             in
             this
             matter
             ,
             which
             none
             of
             the
             Fathers
             before
             him
             ever
             taught
             ;
             and
             therefore
             having
             no
             Authority
             of
             Tradition
             ,
             it
             must
             rest
             wholly
             upon
             his
             own
             Authority
             ,
             who
             had
             no
             more
             Authority
             to
             invent
             any
             new
             Doctrine
             in
             his
             Age
             ,
             than
             we
             have
             in
             ours
             :
             There
             are
             three
             or
             four
             places
             in
             S.
             Augustin
             ,
             which
             do
             speak
             of
             some
             Purgatory
             fires
             ,
             which
             some
             Men
             must
             undergo
             between
             Death
             and
             Judgment
             ,
             which
             looks
             most
             like
             the
             Popish
             Purgatory
             of
             any
             thing
             in
             the
             Ancient
             Fathers
             ;
             and
             I
             believe
             was
             the
             first
             occasion
             of
             it
             ;
             which
             may
             be
             the
             reason
             ,
             why
             this
             Doctrine
             has
             so
             much
             prevailed
             in
             the
             Latin
             Church
             ,
             which
             was
             acquainted
             with
             S.
             
             Austin's
             Writings
             ;
             when
             it
             has
             been
             always
             rejected
             by
             the
             Greeks
             ,
             as
             is
             evident
             from
             the
             Council
             of
             Florence
             .
             But
             there
             are
             two
             things
             to
             be
             said
             to
             this
             :
          
           
             First
             ,
             That
             St.
             Austin
             speaks
             very
             doubtfully
             about
             it
             .
             That
             there
             may
             be
             such
             punishments
             after
             this
             life
             (
             he
             says
             )
             is
             not
             incredible
             ,
             and
             we
             may
             examine
             ,
             whether
             there
             be
             any
             such
             
             thing
             or
             not
             ;
             and
             it
             may
             either
             be
             found
             ,
             or
             may
             still
             continue
             a
             secret
             ,
             whether
             some
             Christians
             ,
             according
             to
             the
             degree
             of
             their
             love
             and
             
             affection
             for
             these
             perishing
             enjoyments
             ,
             be
             not
             sooner
             or
             later
             saved
             by
             a
             certain
             Purgatory
             fire
             ;
             and
             in
             another
             place
             he
             says
             ,
             he
             does
             not
             reprove
             this
             opinion
             ,
             for
             it
             may
             be
             ,
             it
             is
             true
             :
             now
             
               redarguo
               ,
               quia
               forsitan
               verum
               est
               .
               De
               C.
               D.
               l.
               21.
               c.
            
             25.
             
             And
             elsewhere
             he
             says
             ,
             That
             though
             such
             speculations
             may
             serve
             for
             his
             own
             ,
             or
             other
             Mens
             ,
             instruction
             ,
             yet
             he
             does
             not
             attribute
             any
             Canonical
             authority
             to
             them
             ,
             and
             therefore
             he
             was
             very
             far
             from
             making
             it
             an
             Article
             of
             Faith
             ,
             as
             the
             Church
             of
             Rome
             has
             done
             .
             
          
           
             Secondly
             ,
             And
             yet
             ,
             though
             St.
             Austin
             speaks
             of
             a
             Purgatory
             fire
             after
             death
             ,
             and
             before
             the
             day
             of
             judgment
             ,
             he
             seems
             by
             his
             whole
             discourse
             never
             to
             ,
             have
             thought
             of
             such
             a
             Purgatory
             ,
             as
             the
             Church
             of
             Rome
             has
             invented
             .
             The
             occasion
             of
             what
             he
             says
             to
             this
             purpose
             ,
             is
             that
             noted
             place
             ,
             1
             Cor.
             3.
             11
             ,
             12
             ,
             13
             ,
             14
             ,
             15.
             
             
               For
               other
               foundation
               can
               no
               man
               lay
               ,
               than
               that
               is
               laid
               ,
               which
               is
               Iesus
               Christ.
               Now
               if
               any
               man
               build
               upon
               this
               foundation
               ,
               gold
               ,
               silver
               ,
               precious
               stones
               ,
               wood
               ,
               hay
               ,
               stubble
               ;
               Every
               Mans
               works
               shall
               be
               made
               manifest
               :
               for
               the
               day
               shall
               declare
               it
               ,
               because
               it
               shall
               be
               revealed
               by
               fire
               ;
               and
               the
               fire
               shall
               try
               every
               Mans
               work
               of
               what
               sort
               it
               is
               :
               if
               any
               Mans
               work
               abide
               ,
               which
               he
               built
               thereupon
               ,
               he
               shall
               receive
               a
               reward
               .
               If
               any
               Mans
               work
               shall
               be
               burnt
               ,
               he
               shall
               suffer
               loss
               ;
               but
               he
               himself
               shall
               be
               saved
               ,
               but
               so
               as
               by
               fire
               .
            
             Some
             
             there
             were
             ,
             who
             from
             this
             place
             concluded
             ;
             that
             those
             who
             held
             the
             foundation
             ,
             who
             believed
             in
             Christ
             ,
             and
             continued
             in
             the
             unity
             of
             the
             Church
             ,
             how
             wicked
             soever
             their
             lives
             were
             ,
             should
             at
             last
             be
             saved
             by
             fire
             :
             This
             St.
             Austin
             vehemently
             opposed
             ,
             though
             it
             is
             very
             like
             the
             Doctrine
             or
             Practice
             of
             the
             Church
             of
             Rome
             ,
             which
             sends
             all
             good
             Catholick
             sinners
             ,
             how
             wicked
             soever
             their
             lives
             have
             been
             ,
             to
             Purgatory
             ;
             especially
             if
             they
             have
             had
             time
             to
             confess
             ,
             and
             receive
             Absolution
             .
             They
             absolve
             all
             that
             confess
             ,
             and
             no
             Man
             ,
             who
             is
             absolved
             at
             the
             hour
             of
             death
             can
             go
             to
             Hell
             ;
             but
             how
             wicked
             soever
             he
             is
             ,
             he
             shall
             at
             last
             be
             saved
             by
             the
             fire
             of
             Purgatory
             .
             In
             opposition
             to
             this
             ,
             St.
             Austin
             expounds
             
               wood
               and
               hay
               ,
               and
               stubble
               ,
            
             which
             some
             
             build
             upon
             the
             foundation
             ,
             not
             of
             such
             sins
             as
             the
             Scripture
             tells
             us
             ,
             will
             shut
             us
             out
             of
             the
             Kingdom
             of
             Heaven
             ,
             such
             as
             St.
             Paul
             mentions
             ,
             1
             Cor.
             6.
             9
             ,
             10.
             
             
               Neither
               Fornicators
               ,
               nor
               Idolaters
               ,
               nor
               Adulterers
               ,
            
             &c.
             
               shall
               enter
               into
               the
               Kingdom
               of
               Heaven
               ,
            
             but
             of
             such
             a
             great
             passion
             for
             the
             present
             enjoyments
             of
             this
             World
             ,
             though
             lawful
             and
             innocent
             in
             themselves
             ,
             that
             we
             cannot
             lose
             them
             without
             great
             trouble
             and
             anxiety
             of
             mind
             :
             for
             when
             such
             Men
             must
             suffer
             the
             loss
             of
             all
             these
             things
             for
             Christ
             ;
             if
             they
             hold
             the
             foundation
             ,
             if
             they
             prefer
             Christ
             before
             all
             other
             things
             ,
             they
             will
             suffer
             the
             loss
             of
             all
             things
             for
             him
             ;
             but
             then
             that
             fondness
             they
             have
             for
             this
             World
             ,
             will
             make
             the
             loss
             of
             these
             things
             very
             afflicting
             ;
             
               doler
               urit
            
             ,
             such
             sorrow
             burns
             their
             
             Souls
             ,
             and
             is
             a
             kind
             of
             Purgatory
             fire
             to
             them
             in
             this
             World
             ,
             which
             those
             good
             Men
             escape
             ,
             who
             sit
             loose
             from
             all
             present
             things
             ,
             and
             therefore
             are
             not
             so
             much
             affected
             with
             the
             loss
             of
             them
             ;
             but
             those
             who
             love
             this
             World
             too
             passionately
             ,
             if
             notwithstanding
             they
             can
             bear
             the
             loss
             of
             all
             for
             Christ
             ,
             shall
             be
             saved
             ,
             but
             so
             as
             by
             fire
             ;
             shall
             smart
             for
             their
             loving
             this
             World
             too
             well
             in
             those
             burning
             and
             Purgatory
             flames
             ,
             which
             an
             inordinate
             love
             and
             grief
             will
             kindle
             in
             their
             Souls
             .
          
           
             This
             is
             what
             St.
             Austin
             understands
             by
             being
             saved
             by
             fire
             in
             this
             World
             ,
             that
             sorrow
             with
             which
             those
             are
             burnt
             ,
             when
             they
             lose
             these
             things
             ,
             who
             loved
             them
             too
             much
             ,
             while
             they
             had
             them
             ;
             but
             this
             Purgatory
             is
             in
             this
             life
             ,
             and
             St.
             Austin
             questions
             ,
             whether
             there
             may
             not
             be
             something
             like
             this
             ,
             
               aliquid
               tale
            
             ,
             in
             the
             next
             World
             :
             that
             is
             ,
             that
             after
             death
             Men
             who
             loved
             this
             World
             too
             well
             ,
             may
             be
             greatly
             afflicted
             for
             the
             loss
             of
             it
             ;
             which
             is
             all
             the
             Purgatory
             fire
             before
             the
             day
             of
             judgment
             ,
             that
             St.
             Austin
             ever
             thought
             of
             ;
             and
             he
             was
             the
             first
             ,
             that
             ever
             thought
             of
             this
             ;
             and
             yet
             this
             is
             nothing
             at
             all
             to
             a
             Popish
             Purgatory
             ,
             as
             every
             body
             will
             grant
             .
             So
             that
             though
             St.
             Austin
             was
             doubtful
             ,
             whether
             there
             may
             not
             be
             some
             Purgatory
             punishments
             after
             death
             ,
             for
             those
             who
             were
             too
             fond
             of
             this
             life
             ;
             that
             is
             ,
             whether
             their
             leaving
             this
             World
             ,
             and
             going
             into
             such
             a
             different
             state
             ,
             where
             they
             can
             enjoy
             nothing
             ,
             they
             were
             fond
             on
             here
             ,
             will
             not
             greatly
             afflict
             and
             burn
             and
             torment
             their
             minds
             ,
             either
             a
             longer
             or
             shorter
             
             time
             according
             to
             the
             degree
             of
             their
             love
             to
             this
             World
             :
             yet
             neither
             St.
             Austin
             ,
             nor
             any
             of
             the
             Fathers
             thought
             ,
             that
             there
             was
             any
             material
             Purgatory
             fire
             (
             such
             as
             the
             Popish
             Purgatory
             is
             )
             till
             the
             end
             of
             the
             World.
             
          
           
             Secondly
             ,
             Another
             difference
             between
             that
             fire
             which
             the
             Fathers
             mention
             ,
             and
             the
             Popish
             Purgatory
             fire
             ,
             respects
             the
             persons
             ,
             who
             are
             to
             be
             tried
             in
             it
             .
             For
             the
             Fathers
             taught
             ,
             that
             at
             the
             day
             of
             judgment
             all
             Men
             ,
             excepting
             Christ
             himself
             ,
             must
             pass
             through
             the
             fire
             :
             not
             St.
             Peter
             ,
             nor
             St.
             Paul
             ,
             nay
             not
             the
             blessed
             Virgin
             herself
             excepted
             .
             This
             is
             expresly
             asserted
             by
             
               Lactantius
               ,
               Hilary
               ,
               Ambrose
            
             ,
             and
             many
             others
             .
             
               We
               must
               all
               be
               tried
               by
               Fire
               ,
               whoever
               desires
               to
               return
               into
               Paradise
               ,
            
             ideo
             unusignem
             illum
             sentire
             non
             potuit
             ,
             qui
             est
             justitia
             Dei
             ,
             Christus
             ,
             quia
             peccatum
             
             non
             fecit
             .
             
               Christ
               only
               ,
               who
               is
               the
               righteousness
               of
               God
               ,
               and
               never
               committed
               any
               sin
               ,
               escapes
               that
               fire
               :
            
             but
             they
             believed
             ,
             that
             all
             Mankind
             besides
             must
             pass
             through
             it
             ,
             that
             perfect
             good
             Men
             shall
             pass
             ,
             unhurt
             and
             untouched
             ;
             that
             those
             who
             are
             imperfectly
             good
             must
             be
             purged
             by
             fire
             ,
             and
             shall
             suffer
             by
             the
             flames
             of
             it
             a
             longer
             or
             shorter
             time
             ,
             as
             their
             purgation
             requires
             ;
             and
             that
             bad
             Men
             shall
             sink
             for
             ever
             into
             those
             bottomless
             Lakes
             of
             Fire
             and
             Brimstone
             .
          
           
             But
             the
             Popish
             Purgatory
             is
             neither
             for
             very
             good
             ,
             nor
             very
             bad
             Men.
             Bad
             Men
             immediately
             go
             to
             Hell
             ,
             and
             perfect
             Saints
             ascend
             directly
             into
             Heaven
             without
             passing
             the
             fire
             of
             Purgatory
             ;
             
             which
             therefore
             cannot
             be
             that
             fire
             ,
             the
             Fathers
             speak
             of
             ,
             which
             the
             most
             perfect
             Saints
             must
             pass
             thorough
             into
             Heaven
             .
          
           
             Thirdly
             ,
             Another
             difference
             is
             ,
             That
             the
             Popish
             Purgatory
             Fire
             is
             not
             for
             purgation
             ;
             but
             the
             Fire
             at
             the
             Day
             of
             Judgment
             ,
             according
             to
             the
             ancient
             Fathers
             ,
             is
             .
             I
             observed
             before
             ,
             that
             the
             Popish
             Purgatory
             is
             not
             to
             make
             Men
             better
             ,
             for
             the
             Souls
             in
             Purgatory
             are
             perfect
             in
             all
             Graces
             ,
             and
             can
             neither
             merit
             nor
             sin
             ;
             All
             that
             they
             have
             to
             do
             in
             Purgatory
             is
             to
             make
             satisfaction
             for
             that
             temporal
             punishment
             ,
             which
             is
             due
             to
             their
             sins
             :
             their
             sins
             are
             already
             pardoned
             ,
             and
             their
             Souls
             are
             purged
             ;
             they
             perfectly
             love
             God
             ,
             and
             are
             beloved
             by
             him
             ;
             and
             yet
             unless
             they
             be
             relieved
             by
             the
             Prayers
             ,
             and
             Alms
             ,
             and
             Masses
             of
             the
             living
             ,
             they
             may
             lie
             several
             Ages
             ,
             in
             Purgatory
             ,
             bearing
             the
             punishment
             of
             their
             sins
             ,
             when
             they
             are
             both
             pardoned
             and
             cleansed
             from
             sin
             ;
             which
             may
             seem
             a
             little
             odd
             to
             those
             Men
             ,
             who
             remember
             ,
             that
             Christ
             has
             born
             the
             punishment
             of
             our
             sins
             ;
             and
             who
             know
             no
             other
             end
             of
             punishments
             ,
             but
             either
             to
             reform
             the
             sinner
             ,
             or
             to
             take
             vengeance
             on
             their
             sins
             ,
             which
             there
             is
             no
             room
             for
             ,
             when
             the
             sin
             is
             pardoned
             .
          
           
             But
             now
             ,
             though
             the
             ancient
             Fathers
             do
             deny
             ,
             that
             there
             is
             any
             purgation
             of
             sin
             between
             Death
             and
             Judgment
             ;
             but
             that
             every
             Soul
             continues
             in
             the
             same
             state
             ,
             wherein
             Death
             found
             it
             ,
             till
             the
             Day
             of
             Judgment
             ;
             yet
             they
             make
             the
             Fire
             at
             the
             Day
             of
             Judgment
             to
             be
             truly
             Purgatory
             ;
             to
             purge
             
             us
             from
             all
             the
             remains
             of
             Corruption
             ,
             just
             as
             Gold
             is
             purged
             and
             refined
             in
             the
             Fire
             :
             and
             therefore
             they
             tell
             us
             ,
             that
             perfect
             Souls
             shall
             pass
             through
             the
             Fire
             unhurt
             ;
             but
             if
             there
             be
             any
             Lead
             mingled
             with
             our
             Gold
             ,
             that
             must
             be
             burnt
             and
             dissolved
             before
             we
             can
             pass
             through
             this
             Fire
             into
             Heaven
             :
             now
             though
             this
             be
             very
             unintelligible
             also
             ,
             how
             a
             material
             Fire
             can
             purge
             and
             refine
             a
             Soul
             ,
             yet
             it
             shows
             ,
             how
             much
             this
             differs
             from
             the
             Popish
             Purgatory
             ,
             which
             burns
             and
             torments
             indeed
             ,
             but
             does
             not
             purge
             and
             refine
             ,
             and
             therefore
             is
             very
             improperly
             called
             a
             Purgatory
             Fire
             .
          
           
             Origen
             indeed
             ,
             whom
             Cardinal
             Bellarmine
             ,
             and
             others
             quote
             for
             this
             Purgatory
             Fire
             ,
             as
             they
             do
             also
             Plato
             and
             Virgil
             ,
             did
             believe
             a
             Purgatory
             Fire
             in
             a
             true
             and
             proper
             sense
             ;
             for
             he
             believed
             all
             punishments
             ,
             whether
             in
             this
             World
             ,
             or
             in
             the
             next
             ,
             were
             only
             Purgatory
             ;
             that
             is
             not
             meerly
             for
             punishment
             ,
             but
             for
             the
             correction
             and
             amendment
             of
             those
             ,
             who
             suffered
             .
             And
             therefore
             he
             did
             also
             believe
             ,
             that
             the
             very
             worst
             of
             Men
             ,
             nay
             the
             Devils
             themselves
             ,
             should
             at
             last
             be
             purged
             and
             cleansed
             by
             Fire
             ,
             and
             restored
             to
             a
             state
             of
             happiness
             .
             The
             summ
             of
             his
             Opinion
             in
             short
             was
             this
             ,
             That
             at
             the
             Day
             of
             Judgment
             ,
             Christ
             will
             destroy
             this
             World
             with
             Fire
             ,
             as
             he
             is
             said
             ,
             
               to
               come
               in
               flaming
               fire
               ,
               taking
               vengeance
               on
               them
               ,
               that
               know
               not
               God.
            
             And
             this
             Fire
             ,
             which
             shall
             burn
             the
             World
             at
             the
             last
             Day
             ,
             seems
             to
             be
             that
             Purgatory
             Fire
             ,
             of
             which
             Origen
             ,
             and
             some
             other
             Fathers
             speak
             .
             Though
             I
             know
             some
             thought
             
             this
             Fire
             to
             be
             in
             the
             upper
             Regions
             ,
             so
             as
             to
             intercept
             our
             ascent
             into
             Heaven
             without
             passing
             through
             it
             .
             This
             will
             try
             all
             Men
             ;
             for
             all
             must
             pass
             through
             this
             Fire
             ,
             as
             the
             Ancients
             believed
             ;
             and
             those
             ,
             who
             had
             Hay
             or
             Stubble
             ,
             or
             any
             combustible
             matter
             about
             them
             ,
             who
             had
             any
             remains
             of
             corruption
             to
             be
             purged
             away
             ,
             must
             stay
             in
             it
             a
             longer
             or
             shorter
             time
             ,
             till
             they
             were
             thoroughly
             purged
             from
             their
             sins
             ;
             this
             as
             you
             have
             heard
             ,
             was
             the
             general
             opinion
             of
             the
             Fathers
             ,
             as
             well
             as
             of
             Origen
             ,
             and
             therefore
             
             Origen's
             Purgatory
             Fire
             is
             not
             the
             Popish
             Purgatory
             ,
             because
             that
             is
             not
             kindled
             till
             the
             Day
             of
             Judgment
             .
             But
             then
             Origen
             thought
             ,
             that
             this
             purgation
             extended
             to
             the
             worst
             of
             Men
             ,
             and
             to
             Devils
             themselves
             ;
             that
             though
             they
             might
             lie
             many
             Ages
             in
             this
             Fire
             ,
             before
             they
             are
             perfectly
             purged
             ,
             yet
             they
             should
             be
             purged
             at
             last
             ,
             and
             restored
             to
             the
             favour
             and
             enjoyment
             of
             God.
             For
             which
             he
             was
             generally
             condemned
             by
             the
             Ancient
             Christians
             ,
             and
             principally
             by
             the
             Fifth
             general
             Council
             .
             And
             yet
             there
             were
             other
             Fathers
             ,
             who
             were
             in
             some
             degree
             tainted
             with
             this
             opinion
             .
             For
             there
             are
             plain
             marks
             of
             it
             in
             
               Gregory
               Nyssen
            
             ,
             if
             his
             works
             were
             not
             corrupted
             by
             the
             Origenists
             ,
             as
             some
             suspect
             ;
             and
             in
             S.
             Hierome
             himself
             .
             For
             though
             some
             would
             not
             allow
             of
             the
             final
             Salvation
             of
             Devils
             ,
             yet
             they
             believed
             this
             of
             all
             Mankind
             ,
             though
             never
             so
             wicked
             ;
             others
             thought
             this
             must
             be
             confined
             to
             all
             Christians
             ;
             others
             to
             all
             those
             Christians
             ,
             who
             were
             not
             guilty
             of
             Heresie
             or
             Schism
             ,
             how
             
             wicked
             soever
             they
             were
             otherwise
             .
             These
             opinions
             are
             rejected
             and
             condemned
             by
             the
             Romanists
             ,
             as
             well
             as
             by
             us
             ,
             and
             therefore
             they
             ought
             not
             to
             alledge
             such
             Authorities
             as
             these
             ,
             which
             are
             nothing
             to
             their
             purpose
             .
             For
             that
             there
             will
             be
             such
             a
             fire
             at
             the
             day
             of
             Judgment
             ,
             does
             not
             prove
             ,
             that
             there
             is
             one
             already
             kindled
             ;
             and
             a
             Purgatory
             fire
             ,
             which
             cleanses
             and
             purges
             our
             sins
             ,
             does
             not
             prove
             ,
             that
             there
             is
             such
             a
             Purgatory
             Fire
             ,
             as
             is
             only
             to
             punish
             those
             ,
             whose
             sins
             are
             already
             pardoned
             and
             cleansed
             .
          
           
             Fourthly
             ,
             There
             is
             another
             considerable
             difference
             between
             this
             Popish
             Purgatory
             ,
             and
             the
             fire
             at
             the
             day
             of
             Judgment
             ;
             that
             there
             is
             no
             redemption
             out
             of
             this
             by
             the
             Prayers
             ,
             and
             Alms
             ,
             and
             Masses
             of
             the
             living
             ;
             which
             is
             the
             most
             considerable
             thing
             in
             the
             Popish
             Purgatory
             ;
             and
             that
             for
             which
             I
             fear
             the
             Church
             of
             Rome
             does
             principally
             value
             it
             .
             For
             this
             sets
             a
             good
             price
             upon
             Indulgences
             ,
             gives
             great
             Authority
             to
             their
             Priests
             ,
             inriches
             their
             Monasteries
             ,
             and
             is
             the
             great
             support
             of
             the
             Roman
             Hierarchy
             .
             But
             as
             the
             Fathers
             say
             not
             one
             word
             about
             this
             ,
             so
             the
             account
             I
             have
             already
             given
             of
             their
             opinions
             ,
             is
             a
             demonstration
             ,
             that
             they
             could
             not
             think
             of
             any
             such
             thing
             ;
             because
             this
             fire
             is
             not
             till
             the
             day
             of
             Judgment
             ,
             and
             then
             I
             suppose
             ,
             when
             we
             all
             come
             to
             be
             judged
             ,
             you
             will
             grant
             it
             is
             too
             late
             to
             offer
             Prayers
             ,
             and
             Alms
             ,
             and
             Masses
             ,
             for
             the
             Redemption
             of
             our selves
             or
             others
             from
             these
             Purgatory
             flames
             .
             The
             Fathers
             thought
             ,
             
             that
             we
             must
             all
             undergo
             this
             purgation
             by
             fire
             ,
             which
             would
             be
             longer
             or
             shorter
             ,
             as
             we
             had
             more
             or
             fewer
             sins
             to
             be
             purged
             away
             ,
             and
             therefore
             here
             can
             be
             no
             place
             ,
             for
             the
             suffrages
             and
             intercessions
             of
             the
             living
             .
             According
             to
             the
             Popish
             Doctrine
             ,
             those
             Souls
             ,
             who
             are
             redeemed
             out
             of
             Purgatory
             ,
             must
             be
             redeemed
             before
             the
             day
             of
             Judgment
             ,
             and
             those
             who
             are
             not
             redeemed
             before
             ,
             are
             on
             course
             redeemed
             then
             ,
             for
             the
             Roman
             Purgatory
             must
             end
             at
             the
             day
             of
             Judgment
             ;
             though
             the
             Purgatory
             fire
             the
             Fathers
             speak
             of
             ,
             does
             but
             begin
             then
             .
          
           
             Thirdly
             ,
             This
             gives
             occasion
             to
             another
             observation
             :
             That
             the
             ancient
             practice
             of
             Praying
             for
             Souls
             departed
             ,
             does
             not
             prove
             that
             there
             is
             a
             Popish
             Purgatory
             ,
             or
             that
             those
             ancient
             Christians
             did
             believe
             that
             there
             was
             .
             That
             this
             was
             a
             very
             ancient
             practice
             I
             readily
             grant
             ,
             as
             all
             Men
             must
             do
             ,
             who
             know
             any
             thing
             of
             these
             matters
             ,
             and
             yet
             from
             what
             I
             have
             discoursed
             it
             is
             evident
             ,
             that
             they
             never
             dreamt
             of
             such
             a
             Purgatory
             ,
             as
             the
             Church
             of
             Rome
             has
             now
             made
             an
             Article
             of
             Faith
             of
             ,
             and
             therefore
             they
             could
             have
             no
             regard
             to
             the
             Redemption
             of
             Souls
             out
             of
             Purgatory
             in
             their
             Prayers
             for
             the
             dead
             ,
             because
             they
             did
             not
             know
             of
             any
             such
             place
             .
          
           
             But
             to
             what
             original
             then
             shall
             we
             attribute
             this
             custom
             of
             praying
             for
             the
             Dead
             ?
             Truly
             ,
             that
             is
             hard
             to
             say
             ;
             there
             is
             not
             the
             least
             footsteps
             of
             it
             in
             the
             Canonical
             Scripture
             ,
             neither
             of
             the
             Old
             nor
             New
             Testament
             ,
             as
             Tertullian
             and
             
             others
             acknowledge
             ;
             and
             when
             it
             first
             came
             into
             the
             Church
             we
             cannot
             tell
             :
             that
             tender
             concern
             Men
             have
             for
             the
             memory
             of
             their
             dead
             Friends
             ,
             which
             the
             Heathens
             themselves
             showed
             in
             their
             Oblations
             and
             Sacrifices
             ,
             and
             funeral
             Rites
             for
             the
             Dead
             ,
             seem
             to
             have
             given
             occasion
             to
             it
             ;
             and
             those
             who
             were
             converted
             from
             Paganism
             to
             Christianity
             ,
             might
             still
             believe
             ,
             that
             the
             Dead
             challenged
             some
             part
             of
             our
             care
             and
             regard
             ,
             which
             at
             first
             was
             tempered
             with
             a
             due
             respect
             to
             the
             Laws
             of
             Christianity
             ,
             but
             soon
             encreased
             into
             greater
             excesses
             ,
             as
             it
             is
             the
             Nature
             of
             all
             Superstitions
             to
             do
             .
             Prayers
             for
             the
             Dead
             seem
             at
             first
             to
             be
             used
             only
             at
             their
             Funerals
             ,
             in
             time
             grew
             Anniversary
             ,
             and
             were
             celebrated
             by
             their
             own
             Friends
             and
             Relations
             ,
             not
             with
             Propitiatory
             Sacrifices
             ,
             but
             with
             some
             offerings
             for
             the
             relief
             of
             the
             Poor
             ;
             and
             thus
             by
             degrees
             it
             crept
             into
             the
             service
             of
             the
             Church
             ;
             and
             at
             the
             Celebration
             of
             the
             Eucharist
             ,
             the
             Bishop
             or
             Priest
             made
             mention
             of
             the
             names
             of
             Martyrs
             and
             Confessors
             ,
             and
             Bishops
             ,
             and
             those
             who
             had
             deserved
             well
             of
             the
             Church
             ,
             and
             particular
             Christians
             in
             their
             private
             Devotions
             ,
             remembred
             their
             own
             Relations
             and
             Friends
             ;
             and
             thus
             it
             became
             a
             Custom
             ,
             without
             inquiring
             into
             the
             reasons
             of
             it
             ;
             till
             from
             this
             very
             custom
             ,
             people
             began
             to
             conclude
             ,
             that
             such
             Prayers
             ,
             and
             Commemorations
             were
             very
             profitable
             to
             the
             Dead
             ;
             and
             that
             those
             ,
             who
             had
             not
             lived
             so
             well
             as
             they
             should
             do
             ,
             might
             obtain
             the
             pardon
             of
             their
             sins
             by
             the
             Prayers
             ,
             and
             Intercessions
             of
             the
             living
             :
             Which
             
             I
             confess
             was
             a
             very
             natural
             thought
             ,
             and
             shows
             us
             the
             easie
             progress
             of
             Superstition
             ;
             that
             customs
             taken
             up
             without
             any
             good
             reason
             ,
             will
             find
             some
             reason
             ,
             though
             a
             very
             bad
             one
             ,
             when
             they
             grow
             popular
             .
             Upon
             this
             Aërius
             condemns
             the
             practice
             ,
             and
             is
             reckoned
             among
             Hereticks
             for
             it
             :
             Though
             he
             only
             desired
             to
             know
             ,
             for
             what
             reason
             the
             names
             of
             dead
             Men
             are
             recited
             in
             the
             Celebration
             of
             the
             Eucharist
             ,
             and
             prayers
             made
             for
             them
             ;
             whether
             by
             this
             means
             ,
             those
             ,
             who
             died
             in
             sin
             might
             obtain
             the
             pardon
             of
             their
             sins
             ;
             which
             he
             thought
             ,
             if
             it
             were
             true
             ,
             would
             make
             it
             unnecessary
             for
             Men
             to
             live
             vertuously
             ,
             if
             they
             had
             good
             pious
             Friends
             ,
             who
             would
             pray
             for
             them
             ,
             when
             they
             are
             dead
             :
             Epiphanius
             undertakes
             to
             confute
             Aërius
             ;
             and
             we
             may
             easily
             perceive
             by
             him
             ,
             that
             they
             were
             not
             so
             well
             agreed
             about
             the
             reason
             of
             it
             ,
             as
             they
             were
             in
             the
             practice
             :
             Had
             he
             understood
             the
             Popish
             Doctrine
             of
             Purgatory
             ,
             how
             easie
             had
             it
             been
             to
             answer
             it
             ;
             that
             the
             reason
             of
             it
             was
             ,
             that
             those
             ,
             who
             had
             died
             in
             a
             state
             of
             Pardon
             ,
             but
             had
             not
             made
             compleat
             satisfaction
             for
             the
             Temporal
             punishment
             due
             to
             their
             sins
             ,
             were
             to
             undergo
             this
             punishment
             in
             Purgatory
             ;
             and
             that
             they
             might
             be
             relieved
             and
             delivered
             from
             Purgatory
             by
             the
             Prayers
             and
             Alms
             of
             their
             living
             Friends
             .
             This
             answer
             no
             doubt
             Epiphanius
             would
             have
             given
             had
             he
             known
             it
             ,
             but
             he
             says
             not
             one
             word
             of
             this
             matter
             ,
             which
             is
             a
             strong
             presumption
             ,
             that
             he
             knew
             nothing
             of
             it
             ;
             and
             gives
             such
             other
             answers
             ,
             as
             are
             no
             answer
             to
             Aërius
             .
          
           
           
             Aërius
             demanded
             ,
             what
             benefit
             the
             dead
             received
             by
             the
             prayers
             of
             the
             living
             ,
             whether
             they
             would
             obtain
             for
             them
             the
             pardon
             of
             their
             sins
             or
             not
             ;
             to
             this
             Epiphanius
             says
             not
             one
             word
             ,
             but
             gives
             such
             reasons
             for
             it
             ,
             as
             respect
             the
             living
             not
             the
             dead
             .
             As
             that
             it
             signifies
             our
             belief
             ,
             that
             those
             who
             are
             dead
             to
             this
             World
             ,
             do
             still
             live
             in
             another
             State
             ,
             are
             alive
             to
             God
             :
             That
             it
             signifies
             our
             good
             hopes
             of
             the
             happy
             state
             of
             those
             ,
             who
             are
             gone
             hence
             ,
             and
             to
             make
             a
             distinction
             between
             Christ
             ,
             and
             all
             other
             good
             Men
             :
             For
             we
             pray
             for
             all
             but
             him
             ,
             who
             interceeds
             for
             us
             all
             .
             Very
             worthy
             reasons
             of
             praying
             for
             the
             dead
             !
             but
             however
             ,
             what
             is
             all
             this
             to
             a
             Popish
             Purgatory
             ?
             The
             two
             first
             reasons
             do
             utterly
             overthrow
             it
             ,
             which
             signifie
             ,
             what
             good
             hopes
             we
             have
             of
             the
             happy
             and
             blessed
             state
             of
             our
             deceased
             Friends
             ,
             not
             that
             they
             are
             tormented
             in
             Purgatory
             ,
             but
             that
             they
             rest
             in
             the
             Lord
             :
             And
             so
             does
             the
             third
             ,
             which
             declares
             ,
             that
             they
             prayed
             for
             all
             but
             Christ
             himself
             .
             For
             Patriarchs
             ,
             Prophets
             ,
             Apostles
             ,
             Martyrs
             ,
             and
             the
             blessed
             Virgin
             her self
             ;
             for
             so
             the
             Church
             did
             ,
             till
             praying
             for
             these
             Saints
             and
             Martyrs
             ,
             was
             turned
             into
             Prayers
             and
             Supplications
             to
             them
             ;
             and
             yet
             I
             suppose
             ,
             no
             Man
             will
             say
             ,
             that
             they
             prayed
             for
             these
             Glorious
             Saints
             ,
             to
             pray
             them
             out
             of
             Purgatory
             ;
             when
             the
             Church
             of
             Rome
             her self
             will
             grant
             ,
             that
             they
             were
             never
             in
             it
             .
          
           
             There
             were
             some
             opinions
             in
             the
             ancient
             Church
             ,
             which
             if
             they
             were
             not
             the
             first
             original
             of
             this
             custom
             of
             praying
             for
             the
             Dead
             ,
             yet
             were
             
             made
             use
             of
             by
             the
             Fathers
             to
             explain
             the
             meaning
             and
             use
             of
             it
             .
             Thus
             as
             I
             have
             showed
             you
             ,
             the
             Fathers
             believed
             ,
             that
             the
             souls
             of
             good
             Men
             after
             Death
             did
             not
             immediately
             ascend
             into
             Heaven
             ,
             but
             were
             detained
             till
             the
             Resurection
             of
             their
             Bodies
             ,
             in
             a
             place
             of
             Rest
             and
             Happiness
             ,
             which
             they
             called
             
               Abrahams
               Bosom
            
             ,
             or
             Paradise
             :
             Now
             their
             Happiness
             not
             being
             complete
             ,
             they
             thought
             it
             very
             fit
             to
             recommend
             them
             unto
             God
             in
             their
             Prayers
             ,
             and
             beg
             God
             to
             remember
             them
             ,
             which
             supposes
             ,
             that
             they
             were
             not
             in
             the
             immediate
             presence
             of
             God
             ;
             for
             it
             would
             be
             absurd
             to
             beg
             God
             to
             remember
             them
             ,
             who
             constantly
             attend
             his
             Throne
             and
             Presence
             :
             And
             therefore
             they
             pray
             not
             for
             souls
             ,
             who
             are
             tormented
             in
             Purgatory
             ,
             but
             
               qui
               dormiunt
               in
               somno
               pacis
            
             ,
             who
             sleep
             in
             peace
             ,
             
               qui
               requieverunt
               in
               fide
            
             ,
             who
             dying
             
             in
             the
             true
             Faith
             ,
             are
             gone
             to
             Rest
             ;
             
               qui
               dormierunt
               &
               quieverunt
               in
               fide
               ,
            
             who
             ,
             sleep
             and
             rest
             in
             the
             Faith
             ,
             as
             we
             find
             in
             the
             ancient
             Liturgies
             :
             And
             yet
             they
             pray
             ,
             that
             
               God
               would
               give
               them
               rest
            
             ,
             
             
               by
               the
               water
               of
               rest
               in
               the
               bosom
               of
               Abraham
               with
               Isaac
               and
               Iacob
               ,
               that
               he
               would
               nourish
               them
               in
               a
               pleasant
               place
               by
               the
               waters
               of
               rest
               :
            
             that
             is
             ,
             That
             he
             would
             continue
             and
             increase
             this
             intermediate
             state
             of
             Rest
             and
             Happiness
             to
             them
             .
             For
             they
             did
             not
             think
             it
             improper
             to
             pray
             for
             what
             they
             knew
             ,
             the
             souls
             departed
             already
             enjoyed
             ;
             no
             more
             than
             we
             do
             in
             this
             State
             ,
             to
             pray
             for
             such
             blessings
             ,
             as
             we
             already
             have
             .
          
           
           
             Another
             opinion
             among
             them
             ,
             was
             concerning
             the
             Millennium
             or
             thousand
             Years
             Reign
             with
             Christ
             on
             Earth
             ,
             which
             was
             to
             be
             before
             their
             admission
             into
             Heaven
             ,
             in
             the
             new
             Ierusalem
             ,
             which
             comes
             down
             from
             Heaven
             .
             Now
             during
             these
             thousand
             Years
             they
             thought
             ,
             that
             all
             just
             Men
             should
             rise
             again
             ,
             but
             some
             sooner
             ,
             and
             others
             later
             according
             to
             their
             different
             merits
             .
             Some
             at
             the
             beginning
             of
             the
             thousand
             Years
             ,
             others
             two
             or
             three
             hundred
             Years
             after
             ,
             others
             nearer
             the
             conclusion
             of
             them
             ,
             according
             to
             their
             different
             merits
             and
             deserts
             ;
             as
             Tertullian
             particularly
             explains
             it
             .
             And
             as
             the
             Learned
             Mr.
             Dally
             
             observes
             ,
             several
             passages
             in
             their
             Prayers
             do
             plainly
             refer
             to
             this
             :
             As
             when
             Tertullian
             directs
             a
             Widow
             to
             pray
             for
             her
             Husband
             ,
             
               primae
               Resurrectionis
               consortium
            
             ,
             a
             part
             in
             the
             first
             Resurrection
             .
             And
             S.
             Ambrose
             prays
             for
             Gratian
             and
             
               Valentinian
               ,
               Te
               quaeso
               ,
               summe
               Deus
               ,
               ut
               carissimos
            
             
             
               suvenes
               matura
               Resurrectione
               suscites
               ,
               &
               resuscites
               :
            
             That
             God
             would
             raise
             those
             beloved
             young
             Men
             with
             an
             early
             Resurrection
             .
             The
             like
             may
             be
             seen
             in
             the
             
               Gothick
               Missal
            
             ,
             and
             elsewhere
             ;
             and
             this
             I
             think
             has
             nothing
             to
             do
             with
             the
             Popish
             
             Purgatory
             .
          
           
             Another
             opinion
             they
             had
             regard
             to
             in
             their
             prayers
             for
             the
             dead
             was
             the
             fire
             of
             the
             day
             of
             Judgment
             ,
             which
             they
             believed
             all
             Men
             must
             pass
             thorough
             ,
             before
             they
             could
             enter
             into
             Heaven
             ,
             and
             continue
             a
             longer
             or
             shorter
             time
             in
             it
             ,
             as
             they
             had
             more
             or
             fewer
             sins
             to
             purge
             away
             :
             And
             therefore
             this
             last
             and
             terrible
             Judgment
             
             being
             yet
             to
             come
             ,
             they
             prayed
             ,
             that
             God
             would
             forgive
             their
             sins
             ;
             and
             be
             merciful
             to
             them
             ,
             and
             deliver
             them
             in
             the
             day
             of
             Judgment
             ,
             of
             which
             there
             are
             some
             remains
             still
             in
             the
             Roman
             Offices
             for
             the
             Dead
             .
          
           
             Thus
             according
             to
             Mens
             different
             opinions
             ,
             they
             had
             different
             intentions
             in
             their
             prayers
             for
             the
             dead
             ,
             which
             is
             a
             sign
             ,
             as
             I
             observed
             before
             ,
             that
             though
             they
             were
             agreed
             in
             the
             practice
             ,
             the
             original
             reasons
             of
             this
             practice
             were
             not
             known
             ,
             but
             Men
             guessed
             at
             them
             ,
             as
             they
             could
             ,
             and
             altered
             their
             reasons
             ,
             as
             they
             changed
             their
             opinions
             .
          
           
             Hence
             it
             is
             ,
             that
             S.
             Austin
             and
             S.
             Chrysostom
             ,
             though
             they
             never
             dreamt
             of
             a
             Popish
             Purgatotory
             ,
             yet
             speak
             very
             differently
             of
             these
             matters
             from
             those
             ,
             who
             went
             before
             them
             .
             For
             in
             their
             days
             they
             began
             to
             call
             upon
             the
             Saints
             ,
             and
             to
             beg
             their
             help
             ,
             and
             then
             S.
             Austin
             thought
             it
             very
             improper
             to
             pray
             for
             those
             ,
             whose
             help
             they
             themselves
             expected
             :
             According
             to
             that
             known
             saying
             of
             his
             ,
             That
             he
             is
             injurious
             to
             a
             Martyr
             ,
             who
             prays
             for
             him
             .
             Hence
             he
             makes
             three
             distinctions
             of
             souls
             departed
             ,
             which
             the
             Church
             never
             heard
             of
             before
             .
             From
             whence
             I
             doubt
             not
             ,
             but
             the
             Church
             of
             Rome
             learnt
             their
             distinctions
             ,
             and
             accordingly
             allotted
             three
             different
             States
             for
             these
             three
             sorts
             of
             Men
             ,
             Heaven
             ,
             Purgatory
             ,
             and
             Hell.
             For
             S.
             Austin
             taught
             ,
             that
             some
             were
             so
             perfectly
             good
             ,
             that
             there
             was
             no
             need
             of
             Prayers
             or
             Oblations
             for
             them
             ;
             others
             imperfectly
             good
             ;
             and
             for
             these
             ,
             
             prayers
             were
             profitable
             ;
             others
             very
             bad
             ,
             who
             cannot
             be
             redeemed
             by
             the
             suffrages
             of
             the
             living
             .
             The
             first
             of
             these
             the
             Church
             of
             Rome
             place
             in
             Heaven
             ,
             the
             second
             in
             Purgatory
             ,
             the
             third
             in
             Hell
             ;
             and
             let
             us
             first
             see
             ,
             whether
             S.
             Austin
             were
             of
             that
             mind
             ;
             for
             if
             he
             were
             not
             ,
             they
             cannot
             prove
             a
             Purgatory
             from
             him
             ,
             whatever
             becomes
             of
             his
             prayers
             for
             the
             dead
             .
          
           
             Now
             it
             is
             evident
             ,
             that
             Saint
             Austin
             was
             of
             the
             same
             mind
             with
             those
             Fathers
             ,
             who
             went
             before
             him
             ,
             concerning
             the
             state
             of
             souls
             departed
             ;
             viz
             ,
             that
             none
             were
             received
             into
             Heaven
             till
             the
             Resurrection
             ;
             as
             he
             expresly
             affirms
             of
             all
             souls
             ,
             that
             
               during
               the
               time
               between
               death
               ,
               and
               the
               last
               Resurrection
               ,
               they
               are
               kept
               in
               hidden
               receptacles
               .
            
             
             He
             divides
             the
             Church
             into
             two
             parts
             ,
             that
             which
             is
             still
             on
             Earth
             ,
             or
             that
             which
             after
             death
             rests
             in
             the
             secret
             receptacles
             and
             seats
             of
             souls
             .
             Which
             he
             calls
             
             Abraham's
             Bosom
             ,
             and
             
             teaches
             ,
             that
             all
             departed
             souls
             ,
             either
             rejoyce
             in
             
             Abraham's
             Bosom
             ,
             or
             are
             tormented
             in
             eternal
             Fire
             :
             And
             that
             by
             
             Abraham's
             Bosom
             he
             does
             not
             mean
             Heaven
             ,
             is
             evident
             from
             what
             he
             elsewhere
             says
             ;
             that
             though
             after
             this
             life
             we
             shall
             not
             go
             to
             that
             place
             ,
             where
             the
             Saints
             shall
             be
             ,
             when
             it
             shall
             be
             said
             to
             them
             ,
             
               Come
               ye
               blessed
               of
               my
               Father
               ,
               receive
               the
               Kingdom
               prepared
               for
               you
               from
               the
               foundations
               of
               the
               world
               ,
            
             (
             which
             he
             represents
             as
             the
             common
             belief
             of
             all
             Christians
             ,
             for
             he
             says
             ,
             
               quis
               nescit
            
             ?
             Who
             knows
             not
             this
             ?
             )
             yet
             we
             may
             be
             there
             ,
             where
             Dives
             saw
             Lazarus
             at
             rest
             ,
             viz.
             in
             
             Abraham's
             Bosom
             ;
             
             
               in
               illâ
               requie
               certè
               securus
               ,
               expectabis
               judicii
               diem
               ,
            
             
             in
             that
             rest
             you
             will
             securely
             expect
             the
             day
             of
             Judgment
             .
          
           
             So
             that
             though
             S.
             Austin
             thought
             ,
             that
             some
             souls
             were
             so
             good
             and
             perfect
             ,
             that
             there
             was
             no
             need
             to
             pray
             for
             them
             ,
             yet
             he
             did
             not
             think
             ,
             that
             the
             most
             perfect
             souls
             ascended
             immediately
             into
             Heaven
             ,
             as
             the
             Church
             of
             Rome
             now
             teaches
             ;
             but
             were
             happy
             and
             at
             rest
             in
             Paradise
             or
             
             Abraham's
             Bosom
             till
             the
             Resurrection
             .
          
           
             Nor
             did
             he
             think
             ,
             that
             those
             for
             whom
             he
             says
             our
             prayers
             are
             available
             ,
             those
             who
             are
             imperfectly
             good
             ,
             did
             after
             this
             life
             go
             into
             Purgatory
             ,
             there
             to
             bear
             the
             punishment
             of
             their
             sins
             .
             For
             what
             S.
             Austin
             thought
             of
             Purgatory
             ,
             you
             have
             already
             heard
             ,
             which
             has
             nothing
             like
             a
             Popish
             Purgatory
             in
             it
             .
             He
             prayed
             for
             his
             Mother
             Monica
             ,
             that
             God
             would
             forgive
             her
             all
             her
             sins
             ,
             and
             show
             mercy
             to
             her
             ;
             did
             he
             believe
             then
             ,
             that
             his
             Mother
             was
             in
             Purgatory
             ?
             by
             no
             means
             ;
             for
             he
             expresly
             says
             ,
             
               &
               credo
               ,
               jam
               feceris
               quod
               to
               rogo
               ,
               sed
               voluntaria
               oris
               mei
               approba
               domine
               .
               I
               believe
               ,
               thou
               hast
               already
               done
               ,
               what
               I
               now
               pray
               for
               ,
               but
               accept
               O
               Lord
               the
               free-will
               offerings
               of
               my
               mouth
               .
            
             He
             believed
             his
             Mother
             was
             in
             a
             state
             of
             rest
             ;
             but
             hoped
             ,
             that
             God
             would
             accept
             his
             pious
             affection
             for
             his
             Mother
             ,
             and
             that
             she
             was
             not
             yet
             so
             perfect
             ,
             but
             she
             might
             receive
             some
             benefit
             by
             it
             .
             To
             be
             sure
             the
             Church
             of
             Rome
             can
             never
             reconcile
             
             this
             prayer
             with
             their
             Doctrine
             ;
             for
             they
             teach
             ,
             that
             sins
             are
             not
             pardoned
             in
             Purgatory
             ,
             but
             those
             ,
             who
             are
             pardoned
             before
             they
             die
             ,
             suffer
             the
             temporal
             punishment
             of
             their
             sins
             in
             Purgatory
             ;
             whereas
             S.
             Austin
             does
             not
             Pray
             ,
             that
             his
             Mother
             may
             be
             delivered
             from
             the
             pains
             of
             Purgatory
             ,
             but
             that
             God
             would
             forgive
             her
             sins
             .
          
           
             The
             truth
             is
             ,
             S.
             Austin
             was
             at
             a
             great
             loss
             between
             vindicating
             the
             ancient
             practice
             of
             the
             Church
             in
             Praying
             for
             Souls
             departed
             ,
             and
             giving
             a
             reasonable
             and
             justifiable
             account
             of
             it
             :
             the
             Church
             did
             pray
             for
             Souls
             departed
             ,
             and
             therefore
             there
             must
             be
             some
             reason
             given
             of
             it
             ;
             or
             else
             these
             Prayers
             are
             vain
             and
             hypocritical
             ,
             if
             they
             serve
             no
             good
             end
             .
             And
             yet
             in
             his
             days
             they
             began
             to
             think
             ,
             and
             he
             himself
             was
             of
             that
             mind
             ,
             that
             there
             were
             a
             great
             many
             Saints
             and
             Martyrs
             ,
             who
             did
             not
             want
             their
             Prayers
             ;
             who
             were
             fitter
             to
             be
             Intercessors
             themselves
             for
             those
             on
             Earth
             ,
             than
             to
             receive
             any
             benefit
             from
             their
             Intercessions
             :
             and
             yet
             the
             Church
             prayed
             for
             all
             ;
             for
             the
             most
             perfect
             Saints
             ,
             for
             the
             Apostles
             and
             Martyrs
             ,
             and
             the
             blessed
             Virgin
             her self
             .
             This
             he
             knew
             not
             how
             to
             reconcile
             ,
             but
             by
             saying
             ,
             That
             when
             the
             Church
             prayed
             for
             Saints
             and
             Martyrs
             ,
             Prophets
             and
             Apostles
             ,
             the
             meaning
             of
             her
             Prayers
             was
             not
             to
             intercede
             with
             God
             for
             them
             ,
             but
             to
             praise
             God
             for
             their
             Graces
             and
             Vertues
             ;
             but
             when
             she
             prayed
             for
             meaner
             Christians
             ,
             her
             Prayers
             were
             Intercessions
             for
             Pardon
             and
             Rest
             
             to
             their
             Souls
             ;
             and
             yet
             they
             were
             all
             prayed
             for
             in
             the
             same
             form
             of
             words
             ,
             and
             the
             ancient
             Church
             made
             no
             such
             distinction
             between
             them
             :
             and
             thus
             he
             reconciles
             the
             matter
             by
             expounding
             the
             same
             words
             to
             two
             different
             and
             contrary
             senses
             ,
             as
             they
             are
             applied
             to
             different
             subjects
             ,
             which
             has
             taught
             the
             Church
             of
             Rome
             ,
             when
             occasion
             serves
             ,
             to
             soften
             her
             Prayers
             ,
             by
             expounding
             them
             contrary
             to
             the
             plain
             and
             natural
             signification
             of
             the
             words
             :
             that
             the
             most
             direct
             and
             formal
             Prayers
             to
             Saints
             and
             the
             Virgin
             for
             all
             Temporal
             and
             Spiritual
             Blessings
             ,
             when
             they
             please
             ,
             shall
             signifie
             no
             more
             than
             a
             bare
             
               Ora
               pro
               nobis
               ,
               Pray
               for
               us
               .
            
          
           
             About
             this
             time
             S.
             Chrysostom
             also
             ,
             in
             the
             Greek
             Church
             ,
             defended
             this
             practice
             of
             Praying
             for
             the
             Dead
             ;
             and
             yet
             the
             Doctrine
             of
             Purgatory
             never
             was
             received
             in
             the
             Greek
             Church
             ,
             as
             appears
             from
             the
             Council
             of
             Florence
             ;
             which
             is
             a
             plain
             sign
             ,
             That
             though
             the
             Roman
             Doctors
             think
             they
             have
             proved
             Purgatory
             ,
             if
             they
             can
             but
             prove
             ,
             that
             the
             ancient
             Church
             used
             to
             Pray
             for
             the
             Dead
             ,
             (
             which
             no
             Body
             denies
             )
             yet
             the
             Greek
             Church
             did
             not
             ,
             and
             does
             not
             to
             this
             day
             ,
             think
             this
             a
             good
             consequence
             ;
             for
             they
             Pray
             for
             the
             Dead
             ,
             but
             deny
             a
             Popish
             Purgatory
             .
             Which
             shows
             ,
             that
             though
             they
             prayed
             for
             the
             Dead
             ,
             they
             did
             it
             for
             other
             reasons
             ,
             than
             the
             Church
             of
             Rome
             now
             does
             .
          
           
           
             And
             yet
             S.
             Chrysostom
             does
             not
             agree
             with
             S.
             Austin
             in
             that
             distinction
             he
             makes
             of
             Souls
             departed
             ,
             which
             shows
             that
             there
             was
             no
             certain
             tradition
             about
             this
             matter
             ,
             but
             Men
             of
             Wit
             and
             Learning
             framed
             different
             Hypotheses
             and
             Schemes
             of
             things
             to
             themselves
             ,
             as
             they
             thought
             ,
             they
             could
             best
             give
             an
             account
             of
             this
             practice
             :
             For
             this
             was
             the
             thing
             both
             S.
             Austin
             and
             S.
             Chrysostom
             were
             intent
             on
             ,
             to
             justifie
             the
             practice
             of
             the
             Church
             ,
             so
             that
             their
             Prayers
             for
             the
             Dead
             might
             not
             be
             thought
             vain
             and
             hypocritical
             .
          
           
             But
             whereas
             S.
             Austin
             distinguishes
             Souls
             departed
             into
             three
             orders
             ;
             those
             ,
             who
             are
             so
             perfectly
             good
             ,
             that
             they
             need
             not
             our
             Prayers
             ;
             others
             ,
             less
             perfect
             ,
             to
             whom
             our
             Prayers
             are
             beneficial
             ;
             and
             a
             third
             sort
             so
             wicked
             that
             their
             estate
             is
             irrecoverable
             ,
             and
             so
             past
             the
             relief
             of
             our
             Prayers
             ;
             S.
             Chrysostom
             mentions
             but
             two
             sorts
             ,
             sincere
             good
             Christians
             ;
             
             and
             Infidels
             ,
             and
             such
             as
             die
             without
             Baptism
             ,
             and
             bad
             Christians
             ,
             whom
             he
             places
             in
             the
             same
             rank
             .
             As
             for
             the
             first
             ,
             he
             expresly
             tells
             us
             ,
             that
             after
             Death
             they
             are
             in
             a
             state
             of
             Rest
             and
             Happiness
             ,
             and
             upon
             this
             very
             account
             condemns
             those
             extravagant
             expressions
             of
             sorrow
             at
             their
             Funerals
             ;
             and
             therefore
             he
             never
             thought
             of
             a
             Popish
             Purgatory
             ;
             for
             I
             think
             we
             have
             great
             reason
             to
             lament
             those
             ,
             who
             are
             in
             Purgatory
             ,
             a
             place
             of
             torment
             ,
             though
             not
             Hell.
             As
             for
             others
             ,
             he
             thinks
             ,
             
             they
             deserve
             our
             Sorrow
             and
             Compassion
             ,
             and
             Prayers
             and
             Alms
             ,
             not
             that
             this
             can
             deliver
             them
             
             out
             of
             the
             state
             of
             the
             damned
             ,
             but
             that
             he
             thought
             it
             gave
             some
             little
             ease
             and
             relief
             to
             their
             torments
             .
             And
             this
             was
             not
             only
             the
             sense
             of
             S.
             Chrysostom
             ,
             that
             the
             damned
             themselves
             were
             eased
             by
             the
             Prayers
             of
             the
             living
             ,
             but
             S.
             Austin
             seems
             to
             be
             of
             the
             same
             mind
             ,
             when
             he
             says
             ,
             that
             the
             suffrages
             of
             the
             living
             are
             profitable
             ,
             either
             ut
             
             
               plena
               fiat
               remissio
               ,
               aut
               tolerabilior
               sit
               ipsa
               damnatio
            
             ;
             to
             obtain
             perfect
             forgiveness
             ,
             or
             to
             make
             damnation
             it self
             more
             tolerable
             .
             And
             I
             think
             what
             Basil
             of
             Seleucia
             relates
             concerning
             Thecla
             ,
             That
             by
             her
             Prayers
             she
             obtained
             the
             Soul
             of
             Falconilla
             ,
             who
             died
             a
             Pagan
             ,
             signifies
             ,
             that
             he
             believed
             something
             more
             than
             this
             ;
             that
             the
             Prayers
             of
             the
             living
             may
             not
             only
             ease
             the
             torments
             of
             the
             damned
             ,
             but
             deliver
             them
             out
             of
             Hell
             it self
             .
          
           
             Now
             this
             the
             Church
             of
             Rome
             believes
             no
             more
             than
             we
             do
             .
             They
             reject
             all
             the
             reasons
             for
             which
             the
             Ancients
             prayed
             for
             the
             Dead
             ,
             and
             have
             invented
             some
             new
             reasons
             ,
             which
             the
             ancient
             Fathers
             never
             thought
             of
             ,
             viz.
             to
             Pray
             Men
             out
             of
             Purgatory
             :
             and
             therefore
             though
             they
             still
             Pray
             for
             the
             Dead
             ,
             and
             we
             do
             not
             ;
             yet
             they
             no
             more
             Pray
             for
             the
             Dead
             ,
             in
             the
             sense
             of
             the
             ancient
             Church
             ,
             than
             we
             do
             :
             however
             ,
             I
             think
             ,
             from
             hence
             it
             appears
             ,
             that
             they
             cannot
             prove
             a
             
               Popish
               Purgatory
            
             from
             the
             practice
             of
             the
             ancient
             Church
             in
             Praying
             for
             the
             Dead
             ;
             which
             is
             all
             I
             intended
             to
             prove
             at
             this
             time
             .
          
        
         
           
           
             XI
             .
             Desiring
             the
             Intercessions
             of
             the
             blessed
             ,
             is
             more
             superstitious
             ,
             and
             derogatory
             to
             our
             Lord's
             Mediatorship
             ,
             than
             intreating
             the
             Prayers
             of
             holy
             Men
             Militant
             .
          
           
             This
             I
             answered
             ,
             
               Was
               as
               plain
               in
               Scripture
               ,
               as
               that
               Christ
               is
               our
               only
               Mediator
               in
               Heaven
               ,
               who
               alone
               (
               like
               the
               high
               Priest
               under
               the
               Law
               ,
               who
               was
            
             
             
               his
               Type
               )
               is
               admitted
               into
               the
               Holy
               of
               Holies
               ,
               to
               make
               expiation
               ,
               and
               to
               interceed
               for
               us
               .
               —
               The
               summ
               of
               what
               we
               teach
               about
               this
               matter
               is
               this
               :
               That
               we
               must
               worship
               none
               but
               God
               ,
               and
               therefore
               must
               not
               Pray
               to
               Saints
               and
               Angels
               ,
               as
               our
               Saviour
               teaches
            
             ;
             Thou
             shalt
             worship
             the
             Lord
             thy
             God
             ,
             and
             him
             only
             shalt
             thou
             serve
             .
             That
             there
             is
             but
             one
             Mediator
             between
             God
             and
             man
             ,
             the
             man
             Christ
             Jesus
             ;
             
               and
               therefore
               we
               must
               not
               make
               more
               Mediators
               to
               our selves
               ,
               nor
               put
               our
               trust
               in
               the
               Intercession
               of
               Saints
               and
               Angels
               .
               Thus
               far
               we
               have
               plain
               Scripture
               proof
               ;
               and
               then
               we
               think
               common
               sense
               teaches
               us
               the
               rest
               :
               That
               it
               is
               an
               injury
               to
               an
               Only
               Mediator
               to
               set
               up
               other
               Mediators
               with
               him
               .
               That
               good
               Men
               on
               Earth
               are
               not
               Mediators
               ,
               but
               Supplicants
               ,
               which
               is
               no
               encroachment
               on
               Christ's
               Mediatorship
               ;
               and
               that
               Saints
               in
               Heaven
               according
               to
               the
               Church
               of
            
             Rome
             ,
             
               Pray
               as
               Mediators
               and
               Intercessors
               ,
               who
               appear
               in
               the
               presence
               of
               God
               for
               us
               ;
               and
               this
               is
               not
               reconcilable
               with
               Christ's
               Onely
               Mediatorship
               in
               Heaven
               .
            
          
           
           
             To
             this
             our
             Author
             answers
             ,
             
               Page
               7.
               
               It
               is
               not
               at
               all
               in
               Scripture
               ,
               that
               our
               Saviour
               is
               our
               only
               Mediator
               of
               Intercession
               ;
               therefore
               this
               proposition
               is
               not
               plain
               there
               .
               If
               such
               an
               only
               Mediatorship
               of
               Intercession
               be
               plain
               in
               Scripture
               ,
               it
               had
               been
               easie
               and
               kind
               to
               have
               named
               such
               a
               plain
               Scripture
               .
               Yet
               none
               is
               brought
               ,
               unless
               the
               Answerer
               meant
               ,
            
             Thou
             shalt
             worship
             the
             Lord
             thy
             God
             ,
             
               &c.
               for
               such
               a
               one
               .
               Truly
               I
               see
               not
               how
               he
               can
               deduce
               from
               it
               any
               thing
               to
               his
               purpose
               ,
               till
               it
               appear
               ,
               that
               all
               Prayer
               is
               Divine
               Worship
               ,
               or
               that
               we
               Pray
               to
               Saints
               just
               as
               we
               do
               to
               God.
            
             This
             is
             all
             his
             answer
             ,
             and
             I
             think
             ,
             I
             might
             trust
             every
             ordinary
             Reader
             with
             it
             without
             any
             reply
             ;
             but
             I
             must
             be
             civil
             to
             our
             Author
             ;
             and
             therefore
             will
             try
             ,
             if
             I
             can
             make
             him
             understand
             this
             matter
             .
          
           
             The
             Reader
             will
             easily
             see
             ,
             That
             that
             Text
             ,
             
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               ,
            
             and
             what
             he
             has
             concealed
             in
             an
             ,
             &c.
             as
             if
             he
             were
             afraid
             to
             let
             his
             own
             People
             ,
             who
             possibly
             may
             read
             his
             Book
             ,
             know
             what
             follows
             ,
             
               and
               him
               only
               shalt
               thou
               serve
               ,
            
             was
             never
             intended
             to
             prove
             ,
             that
             Christ
             is
             our
             
               only
               Mediator
               of
               Intercession
            
             .
             The
             proof
             I
             insist
             on
             ,
             is
             in
             1
             
               Timothy
               ,
               2.
               5.
               
               There
               is
               one
               God
               ,
               and
               one
               mediator
               between
               God
               and
               men
               ,
               the
               Man
               Christ
               Iesus
               .
            
             But
             says
             our
             Author
             ,
             this
             does
             not
             prove
             ,
             that
             there
             is
             but
             one
             
               Mediator
               of
               Intercession
            
             .
             But
             why
             does
             it
             not
             prove
             this
             ?
             Is
             a
             Mediator
             of
             Intercession
             a
             Mediator
             ?
             if
             he
             be
             ,
             and
             there
             be
             but
             one
             Mediator
             ,
             then
             there
             
             is
             but
             one
             Mediator
             of
             Intercession
             ;
             for
             there
             is
             but
             one
             Mediator
             in
             all
             .
             As
             for
             his
             distinction
             between
             a
             Mediator
             of
             Redemption
             and
             Intercession
             ,
             there
             is
             no
             such
             distinction
             to
             be
             found
             in
             Scripture
             ;
             and
             therefore
             when
             S.
             Paul
             asserts
             without
             any
             distinction
             ,
             that
             there
             is
             but
             
               one
               Mediator
            
             ,
             I
             think
             we
             have
             reason
             to
             do
             so
             too
             ;
             for
             if
             we
             admit
             of
             unscriptural
             distinctions
             ,
             I
             know
             no
             Article
             of
             our
             Faith
             ,
             but
             what
             may
             be
             distinguished
             away
             .
          
           
             When
             the
             Apostle
             says
             ,
             There
             is
             but
             one
             God
             ,
             why
             may
             not
             a
             Heathen
             distinguish
             upon
             this
             ;
             That
             it
             is
             very
             true
             ,
             there
             is
             but
             one
             Supreme
             and
             Sovereign
             God
             ,
             though
             there
             are
             many
             inferior
             Deities
             ;
             as
             well
             as
             a
             Papist
             say
             ,
             That
             there
             is
             but
             one
             Mediator
             indeed
             of
             Redemption
             ,
             but
             there
             may
             be
             many
             Mediators
             of
             Intercession
             ?
             For
             both
             here
             ,
             and
             in
             1
             Cor.
             8.
             5.
             
             The
             Apostle
             makes
             Christ
             the
             one
             Mediator
             ,
             just
             as
             God
             is
             the
             one
             God
             ,
             and
             that
             sure
             signifies
             the
             only
             God
             ,
             and
             the
             only
             Mediator
             .
             
               For
               though
               there
               be
               ,
               that
               are
               called
               Gods
               ,
               whether
               in
               Heaven
               ,
               or
               in
               Earth
               ,
               (
               as
               there
               be
               Gods
               many
               ,
               and
               Lords
               many
               )
               but
               to
               us
               there
               is
               but
               one
               God
               the
               Father
               ,
               of
               whom
               are
               all
               things
               ,
               and
               we
               in
               him
               ;
               and
               one
               Lord
               Iesus
               Christ
               ,
               by
               whom
               are
               all
               things
               ,
               and
               we
               by
               him
               .
            
             Where
             ,
             as
             one
             God
             is
             opposed
             to
             the
             multitude
             of
             Heathen
             Gods
             ,
             so
             one
             Lord
             ,
             or
             one
             Mediator
             (
             as
             Baalim
             and
             Lords
             signified
             ,
             those
             mediating
             powers
             between
             the
             Gods
             and
             Men
             )
             is
             opposed
             to
             the
             many
             Lords
             and
             Mediators
             among
             the
             Heathens
             .
          
           
           
             Indeed
             as
             there
             is
             no
             foundation
             in
             Scripture
             for
             this
             distinction
             between
             a
             Mediator
             of
             Redemption
             and
             Intercession
             ,
             so
             there
             is
             no
             sense
             in
             it
             ;
             for
             the
             office
             of
             a
             Mediator
             ,
             considered
             as
             a
             Mediator
             ,
             consists
             wholly
             in
             Intercession
             ;
             whence
             his
             authority
             and
             interest
             to
             intercede
             arises
             ,
             is
             of
             another
             consideration
             :
             and
             therefore
             S.
             Iohn
             distinguishes
             between
             Christ's
             being
             
               an
               Advocate
               for
               us
            
             ,
             and
             
               a
               Propitiation
               for
               our
               sins
            
             ,
             1
             John
             2.
             1
             ,
             2.
             
               if
               any
               man
               sin
               ,
               we
               have
               an
               Advocate
               with
               the
               Father
               Iesus
               Christ
               the
               righteous
               .
               And
               he
               is
               the
               Propitiation
               for
               our
               sins
               .
            
             Christ
             is
             our
             only
             Redeemer
             ,
             who
             has
             bought
             us
             with
             his
             own
             Blood
             ;
             but
             to
             be
             our
             Redeemer
             ,
             and
             to
             be
             our
             Mediator
             and
             Advocate
             are
             two
             things
             :
             by
             the
             Constitution
             and
             Appointment
             of
             God
             both
             these
             are
             united
             in
             one
             person
             ;
             that
             he
             who
             is
             our
             only
             Redemer
             ,
             is
             our
             only
             Advocate
             also
             ;
             but
             yet
             to
             redeem
             with
             his
             Blood
             ,
             and
             to
             intercede
             with
             his
             Father
             for
             us
             ,
             differ
             as
             the
             death
             of
             the
             Sacrifice
             doth
             from
             the
             intercession
             of
             the
             Priest.
             To
             Redeem
             and
             make
             Atonement
             for
             our
             sins
             by
             shedding
             his
             Blood
             upon
             the
             Cross
             ,
             is
             not
             his
             Intercession
             for
             us
             ;
             and
             to
             intercede
             for
             us
             in
             Heaven
             is
             not
             to
             redeem
             us
             by
             shedding
             his
             Blood
             ,
             though
             he
             intercedes
             in
             vertue
             of
             his
             Blood.
             So
             that
             though
             Christ
             be
             our
             Redeemer
             ,
             yet
             considered
             as
             our
             Mediator
             ,
             and
             Advocate
             ,
             his
             mediation
             consists
             wholly
             in
             his
             Intercession
             for
             us
             :
             And
             therefore
             to
             say
             ,
             that
             there
             
             is
             one
             Mediator
             ,
             and
             one
             Intercessor
             is
             the
             very
             same
             thing
             .
             Suppose
             then
             the
             Apostle
             had
             said
             ,
             there
             is
             one
             God
             ,
             and
             one
             Intercessor
             between
             God
             and
             Men
             ,
             
               the
               man
               Christ
               Iesus
            
             ;
             would
             this
             have
             proved
             ,
             that
             there
             are
             no
             Mediators
             of
             Intercession
             but
             only
             Christ
             ?
             Or
             would
             they
             still
             say
             ,
             that
             there
             is
             an
             Intercessor
             of
             Redemption
             ,
             and
             Intercessors
             of
             Intercession
             ,
             and
             yet
             that
             there
             is
             but
             one
             Intercessor
             ?
          
           
             But
             besides
             this
             ,
             this
             very
             distinction
             between
             a
             Mediator
             of
             Redemption
             ,
             and
             a
             Mediator
             of
             pure
             Intercession
             ,
             that
             is
             ,
             such
             a
             Mediator
             as
             mediates
             in
             vertue
             of
             his
             Blood
             and
             Sacrifice
             ,
             and
             a
             Mediator
             ,
             who
             intercedes
             only
             by
             prayers
             ,
             and
             personal
             interest
             and
             Merits
             ,
             is
             contrary
             to
             the
             Analogy
             both
             of
             the
             Old
             and
             New
             Testament
             .
             For
             as
             there
             is
             no
             Remission
             or
             Expiation
             ,
             so
             there
             is
             no
             mediation
             without
             Blood.
             For
             to
             mediate
             and
             intercede
             is
             not
             merely
             to
             pray
             for
             another
             ,
             but
             it
             signifies
             a
             Ministerial
             authority
             to
             apply
             the
             vertues
             and
             merits
             of
             a
             Sacrifice
             .
          
           
             Thus
             it
             was
             under
             the
             Law
             of
             Moses
             :
             The
             High
             Priest
             was
             the
             Mediator
             ,
             or
             as
             the
             Apostle
             speaks
             ,
             
               every
               High
               Priest
               taken
               from
               among
               men
               ,
               is
               ordained
               for
               men
               in
               things
               pertaining
               to
               God
               ,
               that
               he
               may
               offer
               both
               gifts
               and
               Sacrifices
               for
               sins
               .
               Heb.
            
             5
             ,
             1.
             
             Thus
             he
             mediates
             by
             offering
             Gifts
             and
             Sacrifices
             ,
             by
             making
             Atonement
             and
             Expiation
             of
             sin
             .
             And
             no
             Man
             has
             authority
             
             to
             do
             this
             ,
             but
             by
             God's
             Appointment
             .
             
               No
               man
               taketh
               this
               honour
               to
               himself
               ,
               but
               he
               that
               is
               called
               of
               God
               ,
               as
               was
               Aaron
               ,
            
             v.
             4.
             
             Since
             there
             is
             no
             remission
             of
             sins
             without
             shedding
             Blood
             ,
             without
             the
             Atonement
             and
             Expiation
             of
             Sacrifice
             ;
             there
             can
             be
             no
             mediation
             but
             in
             vertue
             of
             the
             Sacrifice
             ;
             and
             therefore
             there
             can
             be
             no
             Mediator
             ,
             but
             he
             who
             offers
             the
             Sacrifice
             ,
             which
             confines
             mediation
             to
             the
             Sacerdotal
             Office.
             And
             therefore
             if
             we
             have
             but
             one
             High
             Priest
             ,
             there
             can
             be
             but
             one
             Mediator
             also
             between
             God
             and
             Man.
             
          
           
             But
             that
             we
             may
             rightly
             apprehend
             this
             matter
             ,
             and
             be
             able
             to
             distinguish
             betwen
             the
             prayers
             of
             good
             Men
             for
             themselves
             and
             for
             each
             other
             ,
             and
             the
             intercessions
             of
             a
             Mediator
             ;
             we
             must
             distinctly
             consider
             the
             vertue
             of
             the
             Sacrifice
             ,
             the
             prayers
             of
             the
             people
             ,
             and
             the
             Intercession
             of
             the
             Priest
             ,
             all
             which
             must
             concur
             to
             an
             effectual
             Prayer
             ,
             to
             obtain
             our
             requests
             ,
             and
             desires
             of
             God.
             Thus
             it
             was
             in
             the
             Mosaical
             Law.
             The
             Sacrifice
             was
             slain
             instead
             of
             the
             sinner
             ,
             and
             to
             bear
             the
             punishment
             of
             sin
             ,
             and
             without
             shedding
             of
             blood
             there
             was
             no
             remission
             .
             Prayers
             could
             not
             expiate
             sin
             without
             a
             Sacrifice
             ;
             and
             therefore
             even
             in
             the
             time
             of
             the
             Patriarchs
             an
             Altar
             ,
             which
             is
             for
             Sacrifice
             ,
             was
             the
             place
             of
             their
             Devotions
             .
             Thus
             Noah
             ,
             as
             
             soon
             as
             he
             came
             out
             of
             the
             Ark
             built
             an
             Altar
             ,
             and
             offered
             Sacrifice
             to
             God.
             Thus
             we
             frequently
             read
             ,
             how
             Abraham
             in
             his
             Travels
             whereever
             
             he
             made
             any
             stay
             ,
             built
             an
             Altar
             unto
             the
             Lord
             ,
             and
             
               called
               upon
               the
               name
               of
               the
               Lord
            
             ;
             that
             is
             ,
             
             he
             offered
             Sacrifices
             and
             Prayers
             to
             God.
             The
             like
             we
             read
             of
             Isaac
             and
             Iacob
             :
             So
             that
             an
             Altar
             was
             the
             place
             of
             their
             solemn
             Devotions
             ;
             that
             is
             ,
             they
             offered
             up
             their
             prayers
             to
             God
             in
             vertue
             of
             a
             Sacrifice
             .
             For
             sinners
             must
             not
             go
             directly
             to
             God
             without
             the
             Atonement
             and
             Expiation
             of
             a
             Sacrifice
             .
          
           
             Hence
             under
             the
             Law
             ,
             while
             the
             Priest
             offered
             the
             Sacrifice
             ,
             the
             people
             offered
             up
             their
             prayers
             to
             God
             to
             ascend
             together
             with
             the
             Sacrifice
             ;
             and
             therefore
             those
             ,
             who
             lived
             in
             places
             remote
             from
             Ierusalem
             ,
             which
             was
             the
             only
             place
             of
             Sacrifices
             ;
             or
             those
             who
             could
             not
             attend
             the
             daily
             Sacrifices
             in
             the
             Temple
             ,
             yet
             were
             to
             observe
             the
             time
             of
             offering
             their
             Sacrifices
             ,
             for
             the
             time
             of
             their
             Prayers
             :
             Whence
             it
             is
             that
             the
             time
             of
             offering
             the
             Sacrifice
             is
             called
             also
             ,
             
               the
               hour
               of
               Prayer
            
             .
             
          
           
             Thus
             the
             people
             were
             to
             offer
             a
             Sacrifice
             for
             sin
             ,
             and
             to
             offer
             up
             their
             prayers
             in
             vertue
             of
             the
             Sacrifice
             ;
             but
             then
             neither
             their
             prayers
             nor
             their
             Sacrifice
             were
             acceptable
             to
             God
             ,
             unless
             they
             were
             offered
             by
             the
             Priest
             :
             who
             sprinkled
             the
             blood
             of
             the
             Sacrifice
             upon
             the
             Altar
             to
             make
             Atonement
             ;
             and
             offered
             Incense
             as
             an
             emblem
             of
             their
             prayers
             :
             To
             which
             the
             Psalmist
             alludes
             .
             
               Let
               my
               prayer
               be
               set
               before
               thee
               as
               Incense
            
             ;
             
             
               and
               the
               lifting
               up
               of
               my
               hands
               ,
               as
               the
               evening
               Sacrifice
               .
            
             
             And
             therefore
             the
             Evangelist
             observes
             ,
             that
             
               the
               whole
               multitude
               of
               the
               people
               were
               praying
            
             
             
               without
               at
               the
               time
               of
               Incense
               :
            
             that
             their
             prayers
             might
             ascend
             as
             Incense
             .
          
           
             Thus
             we
             expresly
             read
             in
             the
             Book
             of
             the
             Revelations
             ,
             of
             
               An
               Angel
               ,
               who
               stood
               at
               the
               Altar
               ,
               having
               a
               golden
               Censer
               ,
               and
               there
               was
               given
               unto
               him
               much
               incense
               ,
               that
               he
               should
               offer
               it
               with
               the
               prayers
               of
               all
               Saints
               upon
               the
               golden
               Altar
               ,
               which
               was
               before
               the
               Throne
               ;
               and
               the
               smoke
               of
               the
               Incense
               ,
               which
            
             
             
               came
               with
               the
               prayers
               of
               the
               Saints
               ,
               ascended
               before
               God
               out
               of
               the
               Angels
               hand
               .
            
          
           
             Which
             expresly
             applys
             these
             legal
             Types
             to
             the
             state
             of
             the
             Gospel
             ,
             that
             great
             Sacrifice
             and
             great
             High
             Priest
             ,
             who
             presents
             our
             prayers
             to
             God.
             The
             death
             of
             Christ
             upon
             the
             Cross
             was
             the
             Sacrifice
             for
             all
             our
             sins
             ;
             in
             vertue
             of
             this
             Sacrifice
             we
             pray
             to
             God
             ;
             but
             Christ
             our
             great
             High
             Priest
             ,
             is
             now
             ascended
             into
             Heaven
             to
             present
             himself
             before
             his
             Father
             ,
             to
             offer
             his
             own
             blood
             ,
             and
             in
             vertue
             of
             that
             ,
             to
             offer
             our
             prayers
             to
             him
             .
             This
             is
             the
             work
             of
             a
             Mediator
             and
             High
             Priest
             ,
             not
             so
             much
             to
             pray
             for
             us
             ,
             as
             to
             offer
             up
             our
             prayers
             to
             God
             ,
             in
             the
             vertue
             and
             efficacy
             of
             his
             own
             Sacrifice
             ,
             and
             with
             the
             authority
             of
             a
             heavenly
             Mediator
             and
             High
             Priest.
             
          
           
             Now
             this
             plainly
             shows
             the
             difference
             between
             the
             prayers
             of
             good
             Men
             for
             themselves
             and
             one
             another
             ,
             and
             the
             Intercession
             of
             a
             Mediator
             .
             
             Good
             men
             are
             humble
             supplicants
             ,
             but
             they
             offer
             up
             their
             prayers
             to
             God
             ,
             not
             in
             their
             own
             name
             ,
             but
             by
             the
             hands
             of
             their
             great
             High
             Priest
             ,
             and
             in
             the
             merits
             of
             his
             Sacrifice
             ;
             which
             is
             subordinate
             to
             the
             mediation
             of
             Christ
             ,
             and
             as
             consistent
             with
             it
             ,
             as
             the
             prayers
             of
             the
             people
             under
             the
             Law
             were
             with
             the
             Atonement
             and
             Expiation
             made
             by
             the
             Priest
             ,
             who
             offered
             the
             Blood
             of
             the
             Sacrifice
             ,
             and
             the
             Incense
             to
             God.
             The
             work
             of
             a
             Mediator
             is
             to
             present
             our
             Prayers
             and
             Petitions
             ,
             and
             to
             give
             value
             and
             efficacy
             to
             them
             ,
             and
             therefore
             we
             must
             pray
             our selves
             ,
             we
             must
             put
             up
             our
             Petitions
             to
             God
             ,
             or
             our
             Advocate
             and
             Mediator
             cannot
             present
             them
             ;
             but
             is
             it
             injurious
             to
             the
             Office
             of
             an
             Advocate
             ,
             that
             we
             draw
             up
             a
             Petition
             ,
             which
             he
             is
             to
             present
             to
             our
             King
             ?
             So
             that
             the
             prayers
             of
             good
             Men
             for
             each
             other
             is
             no
             encroachment
             upon
             the
             Office
             of
             a
             Mediator
             ;
             for
             our
             prayers
             for
             others
             ,
             as
             well
             as
             for
             our selves
             must
             be
             offered
             to
             God
             by
             the
             hands
             of
             our
             Mediator
             .
          
           
             And
             this
             shows
             also
             ,
             that
             to
             desire
             the
             prayers
             of
             good
             Men
             on
             Earth
             is
             no
             derogation
             from
             the
             Intercession
             of
             Christ
             :
             for
             we
             only
             desire
             them
             to
             joyn
             with
             us
             in
             our
             Petition
             ;
             just
             as
             if
             we
             should
             procure
             some
             persons
             of
             worth
             and
             note
             to
             subscribe
             our
             Petition
             to
             our
             Prince
             ,
             which
             is
             no
             injury
             to
             our
             Advocate
             ,
             who
             presents
             it
             .
             For
             they
             are
             two
             different
             things
             ,
             to
             subscribe
             a
             Petition
             ,
             and
             to
             present
             it
             to
             our
             Prince
             .
          
           
           
             And
             besides
             this
             ,
             a
             prayer
             ,
             though
             it
             be
             the
             prayer
             of
             the
             best
             Man
             in
             the
             World
             ,
             is
             but
             a
             prayer
             still
             ,
             and
             may
             be
             answered
             or
             rejected
             ,
             as
             God
             sees
             fit
             ;
             but
             whatever
             prayer
             is
             presented
             by
             our
             Mediator
             is
             always
             granted
             :
             For
             he
             mediates
             with
             authority
             ,
             and
             power
             :
             
               he
               is
               able
            
             
             
               to
               save
               to
               the
               uttermost
               all
               those
               ,
               that
               come
               unto
               God
               by
               him
               ,
               seeing
               he
               ever
               liveth
               to
               make
               intercession
               for
               them
               .
            
             Under
             the
             Law
             ,
             the
             atonement
             and
             expiation
             of
             the
             Priest
             was
             always
             valid
             to
             all
             the
             intents
             and
             purposes
             of
             the
             Law
             ,
             that
             is
             ,
             to
             an
             external
             and
             legal
             purity
             ;
             much
             more
             is
             the
             mediation
             of
             Christ
             effectual
             ;
             for
             if
             it
             ever
             miscarried
             ,
             he
             could
             not
             be
             the
             object
             of
             our
             Faith
             and
             hope
             .
             A
             supplicant
             may
             heartily
             desire
             our
             good
             ;
             but
             our
             Mediator
             ,
             by
             vertue
             of
             his
             office
             obtains
             all
             the
             petitions
             and
             prayers
             he
             presents
             ,
             and
             every
             body
             sees
             ,
             that
             these
             two
             are
             very
             consistent
             .
          
           
             But
             though
             to
             desire
             the
             prayers
             of
             good
             Men
             for
             us
             on
             Earth
             do
             not
             derogate
             from
             the
             Intercession
             of
             Christ
             ;
             yet
             to
             flie
             to
             the
             aid
             of
             Saints
             in
             Heaven
             does
             .
             For
             that
             makes
             them
             our
             Advocates
             and
             Intercessors
             ,
             not
             our
             fellow
             Supplicants
             ,
             whereas
             there
             is
             but
             one
             Mediator
             in
             Heaven
             ,
             who
             appears
             in
             the
             presence
             of
             God
             for
             us
             ;
             as
             under
             the
             Law
             only
             the
             High
             Priest
             could
             enter
             into
             the
             Holy
             of
             Holies
             ,
             which
             was
             a
             Type
             of
             Heaven
             ,
             and
             did
             prefigure
             that
             great
             
             High
             Priest
             ,
             who
             was
             to
             ascend
             into
             Heaven
             with
             his
             own
             Blood.
             
          
           
           
             I
             am
             sure
             the
             Church
             of
             Rome
             does
             not
             look
             upon
             the
             Saints
             in
             Heaven
             to
             be
             our
             fellow
             supplicants
             ,
             as
             good
             Men
             on
             Earth
             are
             ,
             but
             to
             be
             our
             Advocates
             and
             Intercessors
             ,
             and
             then
             they
             are
             Intercessors
             in
             Heaven
             ,
             where
             none
             but
             the
             High
             Priest
             was
             to
             intercede
             ,
             and
             they
             are
             Intercessors
             without
             a
             Sacrifice
             ,
             which
             is
             contrary
             to
             the
             Analogy
             both
             of
             the
             Old
             and
             New
             Testament
             .
             For
             we
             have
             no
             more
             Intercessors
             ,
             than
             Priests
             ;
             and
             we
             have
             but
             one
             High
             Priest
             ,
             who
             is
             ascended
             into
             Heaven
             ,
             and
             appears
             in
             the
             presence
             of
             God
             for
             us
             .
             And
             if
             intercession
             be
             annexed
             to
             the
             Priesthood
             ,
             I
             desire
             to
             know
             ,
             how
             the
             Virgin
             Mary
             comes
             to
             be
             so
             powerful
             a
             Mediatrix
             ,
             and
             Advocatress
             ;
             for
             we
             never
             heard
             of
             any
             she-High
             Priest
             before
             .
          
           
             This
             is
             answer
             enough
             to
             what
             he
             intimates
             ,
             that
             
               desiring
               the
               Intercessions
               of
               the
               blessed
               is
               not
               more
               superstitious
               and
               derogatory
               to
               our
               Lord's
               Mediatorship
               ,
               than
               intreating
               the
               Prayers
               of
               holy
               Men
               Militant
            
             ;
             For
             to
             pray
             for
             one
             another
             in
             this
             World
             is
             as
             consistent
             with
             the
             mediation
             of
             Christ
             ,
             as
             to
             pray
             for
             our selves
             ;
             but
             the
             Intercessions
             of
             Saints
             for
             us
             in
             Heaven
             is
             inconsistent
             with
             the
             only
             Mediatorship
             of
             Christ.
             
          
           
             But
             praying
             to
             Saints
             in
             Heaven
             ,
             which
             he
             modestly
             calls
             
               Desiring
               the
               Intercessions
               of
               the
               blessed
               ,
            
             is
             of
             a
             different
             consideration
             ,
             and
             more
             injurious
             to
             God
             ,
             than
             to
             a
             Mediator
             ,
             considered
             
             only
             as
             our
             Mediator
             .
             For
             prayer
             is
             an
             act
             of
             worship
             peculiar
             and
             appropriate
             to
             God
             ,
             and
             therefore
             not
             due
             to
             our
             Mediator
             himself
             ,
             if
             he
             were
             not
             God.
             We
             must
             pray
             to
             God
             in
             the
             name
             of
             our
             Mediator
             ,
             and
             present
             our
             Petitions
             to
             God
             by
             him
             ,
             but
             if
             our
             Mediator
             were
             not
             God
             ,
             we
             must
             not
             pray
             to
             him
             ;
             and
             thus
             they
             are
             injurious
             to
             our
             only
             Mediator
             ,
             when
             they
             pray
             to
             God
             in
             any
             other
             name
             ,
             and
             expect
             to
             be
             heard
             for
             the
             sake
             and
             merits
             of
             any
             other
             Mediator
             ,
             but
             only
             Christ
             ,
             as
             they
             always
             do
             on
             the
             Festivals
             of
             their
             Saints
             :
             but
             to
             pray
             to
             Saints
             also
             is
             an
             additional
             crime
             ;
             it
             is
             giving
             the
             peculiar
             worship
             of
             God
             to
             creatures
             ;
             which
             I
             told
             him
             was
             expresly
             forbid
             by
             our
             Saviour
             ,
             
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               ,
               and
               him
            
             
             
               only
               shalt
               thou
               serve
            
             .
             But
             (
             says
             our
             Author
             )
             
               I
               see
               not
               ,
               how
               he
               can
               deduce
               from
               it
            
             (
             this
             last
             Text
             )
             
               any
               thing
               to
               his
               purpose
               ,
               till
               it
               appear
               ,
               that
               all
               Prayer
               is
               Divine
               worship
               ,
               or
               that
               we
               pray
               to
               Saints
               just
               as
               we
               do
               to
               God.
            
             But
             now
             methinks
             ,
             till
             he
             make
             the
             contrary
             appear
             ,
             it
             is
             very
             much
             to
             the
             purpose
             .
             For
             prayer
             is
             appropriated
             to
             God
             in
             Scripture
             ,
             and
             all
             Mankind
             have
             thought
             prayer
             an
             act
             of
             religious
             worship
             ,
             and
             have
             been
             able
             to
             distinguish
             between
             a
             religious
             prayer
             ,
             and
             begging
             an
             Alms
             ,
             or
             making
             any
             request
             to
             our
             earthly
             Prince
             ,
             or
             Parents
             ,
             or
             Friends
             ;
             and
             if
             our
             Author
             does
             not
             understand
             this
             ,
             I
             have
             directed
             him
             in
             the
             Margin
             ,
             where
             he
             may
             be
             better
             informed
             .
          
        
         
           
           
             XII
             .
             Honouring
             the
             Cross
             ,
             the
             Reliques
             and
             Representations
             of
             our
             Lord
             and
             his
             Saints
             ,
             with
             that
             degree
             of
             Reverence
             ,
             as
             we
             do
             the
             Gospels
             ,
             (
             commonly
             kissed
             and
             sworn
             by
             )
             Altar
             ,
             and
             other
             sacred
             Utensils
             is
             ,
             Idolatry
             .
          
           
             This
             I
             told
             him
             was
             ill
             represented
             ;
             for
             those
             who
             charge
             them
             with
             Idolatry
             in
             worshipping
             the
             Cross
             ,
             and
             Reliques
             ,
             and
             Images
             ,
             charge
             them
             also
             with
             giving
             more
             religious
             Honours
             and
             Worship
             to
             them
             ,
             than
             that
             external
             respect
             ,
             which
             we
             allow
             to
             the
             Gospels
             ,
             and
             religious
             Utensils
             ,
             as
             both
             the
             Decrees
             of
             their
             Councils
             ,
             and
             the
             visible
             practice
             of
             their
             Church
             proves
             .
          
           
             To
             this
             our
             Author
             replies
             .
             
               Our
               general
               Councils
               tell
               Protestants
               we
               pay
               no
               other
               honour
               to
               any
            
             
             creature
             ,
             than
             what
             ?
             than
             such
             an
             external
             respect
             as
             is
             due
             to
             the
             Bible
             ?
             I
             never
             heard
             before
             ,
             that
             they
             made
             the
             Bible
             the
             object
             of
             their
             worship
             ,
             but
             I
             am
             sure
             some
             ,
             which
             they
             call
             general
             Councils
             ,
             have
             defined
             the
             Worship
             of
             Images
             and
             Reliques
             ,
             witness
             the
             second
             Council
             of
             Nice
             ,
             and
             the
             Council
             of
             Trent
             .
             It
             is
             strange
             to
             me
             ,
             that
             at
             this
             time
             of
             day
             ,
             he
             can
             think
             to
             impose
             upon
             Protestants
             with
             such
             shams
             .
             Surely
             he
             has
             never
             read
             the
             
               Doctrines
               and
               Practices
               of
               the
               Church
               of
            
             Rome
             
               truly
               represented
            
             ,
             the
             Answer
             to
             
               Monsieur
               de
               Meaux
            
             ,
             or
             to
             
               Papists
               Protesting
               
               against
               Protestant
               Popery
               ,
            
             nor
             the
             
               Vindication
               of
               the
               Catechism
               truly
               representing
               the
               Doctrines
               and
               Practices
               of
               the
               Church
               of
            
             Rome
             
               in
               answer
               to
               the
               first
               and
               second
               Sheets
               ,
               of
               the
               second
               Part
               ,
               of
               the
               Papist
               Misrepresented
               and
               Represented
               .
            
             Is
             our
             Author
             then
             one
             of
             those
             ,
             who
             are
             employed
             some
             times
             to
             do
             a
             little
             job
             at
             Writing
             ,
             but
             are
             not
             permitted
             to
             read
             any
             of
             our
             Books
             ,
             but
             what
             and
             when
             their
             Superiors
             please
             ?
             This
             gives
             an
             account
             of
             that
             Mystery
             how
             they
             can
             so
             confidently
             urge
             such
             things
             ,
             as
             all
             the
             World
             now
             laughs
             at
             ,
             for
             poor
             Men
             ,
             they
             know
             no
             better
             ;
             and
             what
             some
             so
             uncharitably
             call
             impudence
             ,
             is
             only
             ignorance
             .
          
           
             He
             proceeds
             .
             
               Their
               Test
               and
               Homily
               call
               the
               honour
               we
               pay
               to
               sacred
               persons
               and
               things
               ,
               Idolatry
               .
               We
               must
               either
               then
               challenge
               Protestants
               ,
               to
               prove
               this
               proposition
               ,
               or
               conclude
               them
               calumniators
               .
               We
               know
               ,
               what
               we
               profess
               and
               practise
               to
               be
               as
               the
               Catholick
               Church
               teaches
               ,
               we
               hear
               our
               Doctrine
               and
               Practice
               confidently
               said
               ,
               and
               solemnly
               subscribed
               to
               be
               Idolatry
               .
               Sure
               then
               we
               may
               conclude
               ,
               that
               Protestants
               believe
               the
               proposition
               ,
               and
               decent
               it
               is
               ,
               that
               they
               give
               a
               reason
               of
               a
               Faith
               so
               injurious
               to
               the
               Catholick
               Church
               ,
               or
               henceforward
               renounce
               it
               .
            
          
           
             This
             still
             makes
             good
             my
             conjecture
             ,
             that
             he
             has
             only
             heard
             in
             general
             of
             such
             a
             charge
             as
             this
             ,
             but
             never
             read
             the
             Arguments
             ,
             whereby
             some
             Protestants
             make
             good
             this
             charge
             ,
             at
             least
             as
             they
             
             apprehend
             :
             for
             me-thinks
             had
             he
             known
             these
             proofs
             ,
             he
             should
             first
             have
             answered
             them
             before
             he
             had
             called
             for
             more
             ;
             but
             I
             assure
             him
             ,
             it
             will
             be
             an
             easier
             task
             to
             conclude
             them
             Calumniators
             ,
             than
             to
             undertake
             to
             answer
             them
             ,
             and
             therefore
             if
             he
             be
             wise
             let
             him
             stick
             to
             that
             ;
             if
             they
             believe
             and
             practise
             ,
             as
             the
             Church
             of
             Rome
             teaches
             ,
             (
             which
             in
             defiance
             of
             common
             sence
             ,
             he
             will
             call
             the
             
               Catholick
               Church
            
             )
             I
             am
             sure
             they
             give
             another
             kind
             of
             honour
             to
             the
             Cross
             ,
             and
             Reliques
             and
             Images
             ,
             than
             to
             the
             Bible
             ;
             but
             if
             he
             thinks
             ,
             that
             the
             Catholick
             Church
             always
             taught
             what
             the
             Church
             of
             Rome
             now
             teaches
             ,
             I
             would
             desire
             him
             to
             read
             a
             late
             Discourse
             intituled
             ;
             
               The
               Antiquity
               of
               the
               Protestant
               Religion
               concerning
               Images
               ,
            
             which
             will
             better
             inform
             him
             .
          
           
             But
             since
             he
             calls
             so
             importunately
             for
             proofs
             ,
             it
             may
             be
             thought
             very
             uncivil
             to
             deny
             him
             ;
             and
             therefore
             I
             shall
             briefly
             represent
             to
             him
             the
             reasons
             ,
             why
             some
             Protestants
             have
             charged
             the
             Church
             of
             Rome
             with
             Idolatry
             in
             worshipping
             the
             Cross
             ,
             and
             Images
             ,
             and
             shall
             be
             very
             glad
             for
             the
             sake
             of
             the
             Church
             of
             Rome
             to
             see
             them
             well
             answered
             .
          
           
             They
             lay
             their
             charge
             in
             the
             second
             Commandment
             ,
             which
             forbids
             the
             worship
             of
             Images
             ,
             and
             all
             representative
             objects
             ,
             and
             say
             that
             the
             words
             are
             so
             large
             as
             to
             comprehend
             all
             manner
             of
             Images
             ,
             which
             are
             set
             up
             for
             worship
             ,
             that
             the
             Law
             expresly
             forbids
             ,
             without
             any
             distinction
             
             of
             the
             end
             and
             intention
             of
             doing
             it
             ,
             all
             external
             acts
             of
             adoration
             ,
             as
             bowing
             down
             to
             them
             or
             before
             them
             :
             that
             it
             does
             not
             meerly
             forbid
             the
             worship
             of
             Images
             as
             Gods
             ;
             for
             the
             Heathens
             themselves
             were
             never
             so
             senseless
             as
             to
             believe
             that
             their
             Images
             of
             Wood
             or
             Stone
             ,
             or
             Silver
             or
             Gold
             ,
             were
             Gods
             ,
             but
             only
             visible
             representations
             of
             their
             invisible
             Deities
             .
             That
             it
             does
             not
             only
             forbid
             the
             worship
             of
             the
             Images
             of
             Heathen
             Gods
             ,
             but
             of
             the
             Lord
             Iehovah
             ;
             for
             the
             reason
             whereby
             Moses
             enforces
             this
             commandment
             is
             ,
             that
             
               they
               saw
               no
               similitude
               on
               the
               day
               ,
               that
               the
               Lord
               spake
               to
               them
               in
               Horeb
               out
               of
               the
               midst
               of
               the
               fire
               ,
            
             Deut.
             4.
             15.
             and
             therefore
             they
             must
             
               take
               good
               heed
               unto
               themselves
               ,
               lest
               they
               corrupt
               themselves
               with
               Images
               :
            
             that
             they
             saw
             no
             Image
             of
             God
             is
             a
             good
             argument
             against
             their
             making
             and
             worshipping
             the
             Image
             of
             the
             true
             God
             ,
             but
             it
             is
             no
             direct
             argument
             against
             the
             Images
             of
             Heathen
             Gods
             ;
             and
             therefore
             this
             must
             be
             a
             prohibition
             of
             worshipping
             the
             true
             God
             by
             Images
             .
          
           
             Another
             Scripture
             argument
             against
             Image-worship
             is
             from
             the
             infinite
             perfections
             and
             excellency
             of
             the
             Divine
             Nature
             ,
             that
             no
             Image
             can
             be
             made
             of
             God
             ,
             but
             what
             must
             be
             a
             reproach
             and
             debasement
             of
             his
             Majesty
             .
             
               To
               whom
               then
               will
               ye
               liken
               God
               ,
               or
               what
               likeness
               will
               ye
               compare
               to
               him
               ,
            
             &c.
             
             Isaiah
             40.
             18
             ,
             &c.
             and
             this
             surely
             is
             an
             argument
             against
             making
             and
             worshipping
             any
             Image
             of
             the
             true
             God.
             
          
           
           
             They
             consider
             farther
             that
             
             Aaron's
             Calf
             was
             not
             an
             Image
             of
             a
             false
             God
             ,
             but
             a
             Symbolical
             representation
             of
             the
             Lord
             Iehovah
             ;
             For
             they
             expresly
             call
             it
             ,
             the
             God
             ,
             which
             brought
             them
             out
             of
             the
             Land
             of
             AEgypt
             ,
             and
             when
             Aaron
             himself
             appointed
             a
             Feast
             for
             the
             Worship
             of
             this
             Molten
             God
             ,
             He
             said
             ,
             
               to●morrow
               is
               a
               Feast
               to
               the
               Lord
               ,
            
             or
             to
             
               Iehovah
               ,
               Exod.
            
             32.
             4
             ,
             5.
             and
             therefore
             these
             Israelites
             are
             charged
             ,
             with
             
               changing
               their
               glory
               ,
               (
               i.
               e.
            
             the
             Lord
             Iehovah
             ,
             who
             was
             the
             Glory
             of
             
               Israel
               )
               into
               the
               similitude
               of
               an
               oxe
               ,
               which
               eateth
               grass
               ,
               Psalm
               .
            
             106.
             20.
             
             But
             how
             can
             this
             be
             true
             ,
             if
             they
             did
             not
             intend
             this
             Calf
             as
             a
             Representation
             of
             the
             Lord
             Iehovah
             .
             And
             it
             is
             evident
             ,
             that
             they
             made
             this
             Calf
             only
             as
             a
             Divine
             presence
             to
             go
             before
             them
             in
             the
             absence
             of
             Moses
             ;
             For
             
               while
               Moses
               delayed
               to
               come
               down
               out
               of
               the
               mount
               ,
               the
               people
               gathered
               themselves
               together
               unto
               Aaron
               ,
               and
               said
               unto
               him
               ,
               Up
               ,
               make
               us
               gods
               ,
               which
               shall
               go
               before
               us
               :
               for
               as
               for
               this
               Moses
               ,
               the
               man
               that
               brought
               us
               up
               out
               of
               the
               land
               of
               Egypt
               ,
               we
               know
               not
               what
               is
               become
               of
               him
               ,
            
             Verse
             1.
             
             So
             that
             they
             did
             not
             think
             of
             changing
             their
             God
             ,
             but
             only
             wanted
             a
             Visible
             and
             Symbolical
             presence
             of
             God
             with
             them
             ,
             instead
             of
             Moses
             ;
             who
             ,
             when
             he
             was
             with
             them
             ,
             was
             a
             kind
             of
             Divine
             presence
             ;
             God
             conversing
             familiarly
             with
             him
             ,
             and
             by
             him
             giving
             them
             directions
             and
             orders
             what
             to
             do
             :
             and
             yet
             the
             worship
             of
             this
             Calf
             ,
             which
             was
             not
             worshipped
             as
             a
             God
             ,
             or
             the
             Image
             of
             a
             false
             God
             ,
             
             but
             as
             a
             Symbolical
             Representation
             of
             the
             Lord
             Iehovah
             ,
             was
             Idolatry
             .
          
           
             The
             like
             may
             be
             said
             of
             the
             Calves
             at
             Dan
             and
             Bethel
             ,
             which
             Ieroboam
             set
             up
             in
             imitation
             of
             the
             golden
             Calf
             ,
             and
             for
             Symbolical
             representations
             of
             the
             God
             of
             Israel
             .
             For
             so
             he
             himself
             tells
             them
             ,
             
               Behold
               thy
               Gods
               ,
               O
               Israel
               ,
               which
               brought
               thee
               up
               out
               of
               the
               land
               of
               Egypt
            
             ;
             that
             is
             ,
             the
             Lord
             Iehovah
             ,
             whom
             Ieroboam
             did
             still
             own
             and
             Worship
             .
             For
             he
             had
             no
             intention
             to
             change
             their
             God
             ,
             but
             only
             to
             prevent
             their
             going
             up
             to
             Ierusalem
             three
             times
             
             in
             the
             Year
             to
             Worship
             there
             ,
             according
             to
             the
             Law
             ;
             which
             he
             feared
             might
             prove
             the
             destruction
             of
             his
             new
             Kingdom
             .
             And
             therefore
             God
             himself
             makes
             a
             great
             difference
             between
             the
             sin
             of
             Ieroboam
             and
             the
             sin
             of
             Ahab
             ,
             who
             introduced
             
             the
             worship
             of
             Baal
             ,
             a
             false
             God.
             And
             therefore
             though
             Iehu
             still
             preserved
             the
             golden
             Calves
             ,
             which
             Ieroboam
             set
             up
             ,
             yet
             he
             calls
             his
             Zeal
             in
             destroying
             Baal
             ,
             his
             Zeal
             for
             the
             Lord
             Iehovah
             .
             
             Which
             is
             another
             Scripture-example
             of
             Idolatry
             in
             worshipping
             the
             Image
             or
             Representation
             of
             the
             True
             God.
             
          
           
             Another
             instance
             is
             the
             Brazen
             Serpent
             ,
             which
             Moses
             set
             up
             in
             the
             Wilderness
             ,
             which
             was
             neither
             a
             God
             ,
             nor
             the
             Image
             of
             any
             God
             ,
             neither
             of
             the
             Lord
             Iehovah
             ,
             nor
             of
             any
             Heathen
             God
             ;
             and
             was
             not
             at
             first
             set
             up
             to
             be
             worshipped
             ,
             but
             only
             to
             be
             looked
             on
             by
             those
             ,
             who
             were
             stung
             with
             fiery
             Serpents
             ;
             and
             was
             preserved
             as
             a
             kind
             
             of
             holy
             Relique
             ,
             as
             a
             lasting
             memorial
             of
             that
             deliverance
             God
             wrought
             for
             them
             by
             it
             .
             But
             when
             the
             Children
             of
             Israel
             burnt
             Incense
             to
             it
             ,
             though
             they
             could
             intend
             to
             Worship
             no
             other
             God
             in
             it
             ,
             but
             the
             Lord
             Iehovah
             ,
             who
             gave
             it
             that
             miraculous
             Power
             ,
             and
             could
             Worship
             it
             only
             as
             a
             memorative
             Sign
             of
             God's
             mighty
             Power
             ,
             yet
             Hezekiah
             destroyed
             it
             ,
             with
             the
             other
             Instruments
             of
             Idolatry
             ,
             2
             Kings
             18.
             4.
             
             And
             yet
             I
             think
             I
             could
             make
             a
             much
             better
             Apologie
             for
             the
             Worship
             of
             the
             Brazen
             Serpent
             ,
             than
             of
             the
             Cross.
             For
             that
             was
             a
             Type
             of
             Christ
             crucified
             ,
             a
             Type
             of
             God's
             own
             appointment
             ,
             a
             miraculous
             and
             wonder-working
             Type
             ,
             which
             I
             should
             think
             should
             as
             much
             deserve
             to
             be
             worshipped
             ,
             as
             the
             Picture
             or
             Image
             of
             the
             Tree
             whereon
             our
             Saviour
             died
             .
             For
             if
             a
             memorative
             Sign
             of
             Christ
             deserve
             such
             Divine
             Honours
             ,
             let
             them
             give
             me
             a
             reason
             ,
             if
             they
             can
             ,
             why
             the
             Type
             of
             a
             cruoified
             Saviour
             ought
             not
             as
             much
             to
             be
             worshipped
             by
             the
             Iews
             in
             those
             days
             ,
             as
             the
             Figure
             of
             Christ's
             Cross
             now
             .
          
           
             Thus
             the
             Protestants
             argue
             against
             the
             worship
             of
             Images
             from
             the
             
               Second
               Commandment
            
             ,
             and
             from
             the
             Reasons
             and
             Authorities
             of
             the
             
               Old
               Testament
            
             ,
             and
             as
             for
             the
             
               New
               Testament
            
             ,
             they
             can
             find
             no
             alteration
             made
             in
             this
             Law
             there
             :
             we
             are
             commanded
             indeed
             to
             keep
             our selves
             from
             Idols
             ,
             but
             the
             Gospel
             has
             given
             us
             no
             new
             notion
             of
             Idolatry
             ,
             and
             therefore
             they
             reasonably
             conclude
             ,
             that
             what
             was
             Idolatry
             under
             the
             
               Old
               Testament
            
             ,
             is
             so
             under
             the
             New.
             And
             indeed
             they
             look
             upon
             the
             
               Second
               Commandment
            
             as
             a
             natural
             
             or
             moral
             Law
             ,
             and
             such
             Laws
             Christ
             neither
             did
             ,
             nor
             could
             alter
             ,
             no
             more
             than
             he
             could
             alter
             the
             Eternal
             Reasons
             of
             things
             .
             For
             the
             Prohibition
             of
             Image-worship
             is
             founded
             in
             the
             Invisibility
             ,
             Purity
             ,
             Spirituality
             ,
             and
             immense
             Glory
             and
             Perfections
             of
             the
             Divine
             Nature
             ,
             which
             cannot
             be
             represented
             by
             matter
             ;
             and
             these
             Reasons
             are
             as
             unchangeable
             as
             God
             is
             ,
             and
             the
             Law
             must
             be
             as
             unchangeable
             as
             the
             Reasons
             of
             it
             .
             And
             therefore
             we
             find
             these
             very
             Reasons
             urged
             by
             St.
             Paul
             in
             the
             times
             of
             the
             Gospel
             ;
             
               Forasmuch
               as
               we
               are
               the
               Offspring
               of
               God
               ,
               we
               ought
               not
               to
               think
               ,
               that
               the
               Godhead
               is
               like
               unto
               Gold
               ,
               or
               Silver
               ,
               or
               Stone
               graven
               by
               Art
               ,
               or
               man's
               device
               ,
            
             Acts
             17.
             29.
             
             Not
             as
             if
             the
             Heathens
             fancied
             ,
             that
             their
             Gods
             were
             like
             the
             Images
             they
             worshipped
             ;
             for
             this
             is
             not
             only
             denied
             by
             their
             Philosophers
             ,
             but
             
             the
             very
             Nature
             of
             the
             thing
             shows
             it
             ;
             for
             they
             worshipped
             such
             kind
             of
             Images
             ,
             as
             it
             was
             impossible
             for
             them
             to
             conceive
             should
             be
             the
             likeness
             of
             any
             God
             ;
             not
             only
             the
             Images
             of
             Men
             ,
             but
             unpolished
             Stones
             ,
             and
             Trees
             ,
             Birds
             ,
             and
             Beasts
             ,
             and
             creeping
             things
             ;
             which
             they
             did
             not
             take
             to
             be
             Gods
             ,
             nor
             the
             proper
             likenesses
             of
             their
             Gods
             ,
             but
             symbolical
             Representations
             of
             them
             ;
             but
             the
             Apostles
             Argument
             is
             this
             ,
             That
             it
             is
             a
             ridiculous
             thing
             to
             make
             any
             Image
             of
             God
             ,
             when
             we
             cannot
             make
             any
             thing
             like
             him
             ,
             as
             foolish
             a
             thing
             as
             it
             would
             be
             to
             paint
             a
             Sound
             ;
             and
             that
             it
             is
             an
             affront
             to
             so
             glorious
             a
             Being
             ,
             to
             represent
             him
             by
             that
             which
             is
             so
             very
             unlike
             him
             ,
             and
             so
             infinitely
             unworthy
             of
             his
             Majesty
             and
             Greatness
             .
             And
             though
             this
             Argument
             from
             the
             Invisibility
             and
             Spirituality
             of
             the
             Divine
             Nature
             does
             not
             conclude
             against
             making
             the
             Images
             of
             Christ
             and
             his
             Apostles
             ,
             
             who
             had
             the
             shape
             and
             figure
             of
             men
             ,
             which
             might
             be
             painted
             or
             carved
             ,
             no
             more
             than
             it
             did
             against
             many
             Images
             of
             Heathen
             Gods
             ;
             most
             of
             whom
             were
             no
             better
             than
             dead
             Men
             and
             Women
             ,
             yet
             it
             holds
             against
             the
             worship
             of
             any
             Image
             ;
             for
             God
             alone
             ,
             who
             is
             a
             pure
             and
             infinite
             Spirit
             ,
             is
             the
             sole
             Object
             of
             our
             religious
             Worship
             ;
             and
             to
             worship
             God
             by
             an
             Image
             ,
             is
             to
             reproach
             his
             Nature
             ,
             and
             to
             debase
             him
             as
             low
             as
             matter
             ;
             and
             to
             worship
             that
             which
             can
             be
             painted
             ,
             is
             to
             worship
             a
             false
             Object
             ;
             for
             Christ
             as
             God
             ,
             and
             so
             only
             he
             is
             the
             Object
             of
             our
             Worship
             ,
             cannot
             be
             painted
             ;
             and
             to
             worship
             any
             material
             Image
             ,
             though
             it
             be
             not
             made
             for
             the
             Supreme
             God
             ,
             is
             yet
             a
             Reproach
             to
             the
             Divine
             Nature
             ,
             as
             it
             signifies
             that
             something
             which
             is
             divine
             ,
             and
             a
             fit
             Object
             of
             our
             Adorations
             ,
             may
             be
             represented
             by
             material
             Images
             and
             Pictures
             .
          
           
             But
             the
             Protestants
             consider
             farther
             ,
             that
             if
             the
             Worship
             of
             Images
             was
             forbid
             by
             the
             Law
             of
             Moses
             ,
             it
             must
             needs
             be
             much
             more
             contrary
             to
             the
             Gospel
             of
             our
             Saviour
             ,
             which
             has
             less
             to
             do
             with
             Matter
             and
             Sense
             ,
             than
             the
             Law
             had
             .
             Our
             Saviour
             tells
             us
             ,
             That
             
               God
               is
               a
               Spirit
               ,
               and
               those
               who
               worship
               him
               ,
               must
               worship
               him
               in
               Spirit
               and
               in
               Truth
               ,
            
             in
             opposition
             to
             the
             external
             ,
             and
             typical
             ,
             and
             figurative
             Worship
             of
             the
             Law
             ;
             and
             if
             this
             typical
             Worship
             which
             was
             allowed
             when
             the
             Worship
             of
             Images
             was
             forbid
             ,
             be
             now
             abrogated
             as
             less
             pure
             and
             spiritual
             ,
             they
             think
             it
             very
             strange
             ,
             that
             the
             Worship
             of
             Images
             ,
             which
             is
             the
             most
             gross
             and
             material
             ,
             and
             unmanly
             Worship
             that
             can
             be
             invented
             ,
             shall
             be
             allowed
             under
             the
             spiritual
             state
             of
             the
             Gospel
             .
          
           
           
             And
             there
             is
             one
             Argument
             to
             this
             purpose
             ,
             which
             I
             would
             desire
             our
             Author
             seriously
             to
             consider
             ,
             viz.
             That
             there
             is
             no
             material
             Temple
             in
             the
             Christian
             Church
             ,
             much
             less
             Statues
             and
             Images
             ;
             for
             the
             understanding
             of
             which
             ,
             we
             must
             consider
             what
             notions
             the
             Heathens
             had
             of
             their
             Temples
             ,
             what
             notion
             the
             Iews
             had
             of
             it
             ,
             and
             that
             there
             is
             no
             such
             Temple
             in
             the
             Christian
             Church
             .
          
           
             As
             for
             the
             Heathens
             ,
             their
             Temples
             were
             the
             Houses
             of
             their
             Gods
             ,
             where
             they
             dwelt
             ,
             and
             were
             confined
             ,
             and
             shut
             up
             by
             some
             Magical
             Spells
             and
             Charms
             ,
             as
             the
             Images
             of
             their
             Gods
             were
             fastned
             there
             ,
             that
             they
             might
             be
             always
             present
             to
             attend
             the
             Sacrifices
             and
             Worship
             of
             their
             Votaries
             :
             For
             they
             did
             not
             believe
             that
             their
             Gods
             were
             omnipresent
             ,
             and
             therefore
             they
             confined
             their
             presence
             to
             Temples
             and
             Images
             ,
             that
             they
             might
             know
             where
             to
             find
             them
             .
             Their
             Temples
             were
             the
             places
             where
             they
             kept
             the
             Statues
             and
             Images
             of
             their
             Gods
             ,
             to
             whom
             such
             Temples
             were
             dedicated
             ,
             and
             where
             they
             believed
             such
             Gods
             dwelt
             :
             according
             to
             that
             of
             Menander
             ;
             
               
                 —
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             That
             a
             just
             and
             righteous
             God
             must
             tarry
             at
             home
             to
             defend
             those
             who
             placed
             him
             there
             .
             This
             Origen
             gives
             an
             account
             of
             in
             his
             third
             and
             seventh
             Book
             against
             Celsus
             ,
             and
             the
             thing
             is
             so
             known
             ,
             that
             I
             need
             not
             prove
             it
             ,
             a
             Temple
             and
             an
             Image
             in
             the
             Heathen
             Theology
             were
             inseparably
             united
             ;
             an
             Image
             to
             represent
             their
             God
             ,
             a
             Temple
             as
             a
             House
             for
             him
             to
             dwell
             in
             ,
             and
             where
             they
             might
             be
             sure
             to
             find
             him
             .
          
           
           
             Under
             the
             Jewish
             Law
             God
             so
             far
             condescended
             to
             the
             weakness
             of
             that
             People
             ,
             as
             to
             a
             have
             visible
             Presence
             among
             them
             ;
             first
             in
             the
             Tabernacle
             ,
             and
             then
             in
             the
             Temple
             at
             Ierusalem
             ;
             but
             though
             he
             had
             his
             Temple
             ,
             yet
             he
             had
             no
             Image
             ,
             which
             the
             Heathen
             World
             thought
             essential
             to
             a
             Temple
             .
             For
             though
             a
             symbolical
             Presence
             was
             no
             confinement
             of
             God
             ,
             nor
             injurious
             to
             his
             Majesty
             ,
             yet
             a
             material
             Image
             was
             :
             And
             yet
             Solomon
             in
             his
             Prayer
             of
             Dedication
             ,
             took
             care
             to
             prevent
             the
             Heathen
             notion
             of
             a
             Temple
             ,
             as
             if
             Cod
             were
             confined
             to
             it
             ;
             for
             he
             owns
             his
             Omnipresence
             ,
             that
             he
             fills
             both
             Heaven
             and
             Earth
             ;
             only
             he
             prays
             ,
             that
             he
             would
             have
             a
             more
             particular
             regard
             to
             that
             place
             ,
             and
             to
             those
             Prayers
             which
             should
             be
             offered
             up
             there
             ;
             1
             Kings
             8.
             27
             ,
             28
             ,
             &c.
             
             
               But
               will
               God
               indeed
               dwell
               on
               the
               earth
               ?
               Behold
               the
               Heaven
               ,
               and
               Heaven
               of
               Heavens
               cannot
               contain
               thee
               ,
               how
               much
               less
               this
               house
               that
               I
               have
               builded
               ?
               Yet
               have
               thou
               respect
               unto
               the
               Prayer
               of
               thy
               Servant
               ,
               and
               to
               his
               Supplication
               ,
               O
               Lord
               ,
               my
               God
               ,
               to
               hearken
               unto
               the
               cry
               ,
               and
               to
               the
               Prayer
               which
               thy
               Servant
               prayeth
               before
               thee
               this
               day
               :
               That
               thine
               eyes
               may
               be
               open
               to
               this
               House
               night
               and
               day
               ,
            
             &c.
             
          
           
             And
             therefore
             we
             may
             observe
             ,
             that
             the
             Temple
             was
             so
             contrived
             as
             to
             be
             a
             figure
             of
             the
             whole
             world
             .
             For
             the
             Holy
             of
             Holies
             was
             a
             figure
             of
             Heaven
             into
             which
             the
             High
             Priest
             entered
             once
             a
             year
             ,
             Heb.
             9.
             24.
             and
             therefore
             the
             rest
             of
             the
             Temple
             signified
             this
             earth
             ,
             and
             the
             daily
             worship
             ,
             and
             Service
             of
             it
             ;
             which
             plainly
             signified
             to
             them
             ,
             that
             that
             God
             who
             dwelt
             in
             the
             Temple
             ,
             was
             not
             confined
             to
             that
             material
             Building
             ,
             but
             filled
             Heaven
             and
             Earth
             with
             his
             Presence
             ,
             though
             he
             was
             pleased
             to
             have
             a
             more
             peculiar
             
             regard
             to
             that
             place
             ,
             and
             to
             the
             Prayers
             and
             Sacrifices
             which
             were
             offered
             there
             .
             And
             yet
             it
             seems
             that
             God
             would
             not
             so
             far
             have
             indulged
             them
             at
             that
             time
             ,
             as
             to
             confine
             his
             Worship
             and
             peculiar
             Presence
             to
             a
             certain
             place
             ,
             had
             it
             not
             been
             for
             the
             sake
             of
             some
             more
             Divine
             Mystery
             .
             For
             Gods
             Symbolical
             and
             Figurative
             Presence
             in
             the
             Tabernacle
             and
             Temple
             was
             only
             a
             Type
             of
             the
             Incarnation
             of
             the
             Son
             of
             God
             ,
             of
             his
             dwelling
             among
             us
             in
             a
             humane
             Body
             or
             material
             Temple
             ,
             as
             St.
             Iohn
             plainly
             intimates
             1
             
               Iohn
               14.
               
               The
               word
               was
               made
               flesh
               ,
               and
               dwelt
               among
               us
               ,
               and
               we
               beheld
               his
               Glory
               ,
               the
               Glory
               as
               of
               the
               only
               begotten
               of
               the
               Father
               ,
               full
               of
               Grace
               and
               Truth
            
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             he
             Tabernacled
             among
             us
             ;
             dwelt
             among
             us
             as
             God
             under
             the
             Law
             did
             in
             the
             Tabernacle
             or
             Temple
             ;
             and
             Christ
             expresly
             calls
             his
             Body
             the
             Temple
             2.
             
             
               Iohn
               19.
               
               Destroy
               this
               Temple
               ,
               and
               in
               three
               days
               I
               will
               raise
               it
               up
               ,
            
             which
             the
             Evangelist
             tells
             us
             ,
             
               he
               spake
               of
               the
               Temple
               of
               his
               Body
               ,
            
             21.
             v.
             and
             he
             affirms
             himself
             to
             be
             greater
             than
             the
             Temple
             12.
             
             Matth.
             6.
             he
             being
             that
             in
             Truth
             of
             which
             the
             Temple
             was
             a
             Figure
             ;
             God
             dwelling
             among
             us
             ,
             God
             dwelling
             in
             human
             Nature
             .
             For
             this
             Reason
             the
             Worship
             of
             God
             was
             confined
             to
             the
             Temple
             at
             Ierusalem
             ,
             to
             signifie
             to
             us
             that
             we
             can
             offer
             up
             no
             acceptable
             Worship
             to
             God
             ,
             but
             in
             the
             Name
             and
             Mediation
             of
             Christ.
             
          
           
             But
             now
             under
             the
             Gospel
             all
             these
             Types
             and
             Figures
             being
             accomplished
             in
             the
             Person
             of
             our
             Saviour
             ;
             as
             their
             Priesthood
             and
             Sacrifices
             ,
             so
             their
             Temple
             also
             had
             an
             end
             ;
             as
             Christ
             expresly
             tells
             the
             Woman
             of
             Samaria
             ,
             who
             disputed
             with
             him
             about
             the
             place
             of
             Worship
             ,
             whether
             it
             were
             
             the
             Temple
             at
             Ierusalem
             or
             
               Samaria
               ;
               Woman
               believe
               me
               ,
               the
               hour
               cometh
               when
               ye
               shall
               neither
               in
               this
               Mountain
               ,
               nor
               yet
               at
            
             Jerusalem
             
               Worship
               the
               Father
            
             ,
             John
             4.
             21.
             which
             cannot
             signifie
             that
             they
             should
             Worship
             God
             neither
             at
             Ierusalem
             nor
             Samaria
             ,
             for
             there
             were
             famous
             Churches
             planted
             by
             the
             Apostles
             at
             both
             these
             places
             ,
             where
             they
             Worshipped
             God
             in
             Spirit
             and
             in
             Truth
             ;
             but
             it
             signifies
             that
             there
             should
             be
             no
             material
             Temple
             ,
             that
             the
             Presence
             of
             God
             should
             not
             be
             confined
             to
             a
             certain
             place
             ,
             as
             then
             it
             was
             to
             the
             Temple
             ;
             which
             occasioned
             that
             Dispute
             between
             the
             Iews
             and
             Samaritanes
             ,
             in
             which
             Temple
             God
             was
             perculiarly
             present
             ;
             but
             wheresoever
             they
             Worshipped
             God
             in
             Spirit
             and
             in
             Truth
             ,
             the
             place
             should
             make
             no
             difference
             in
             their
             Acceptation
             ,
             as
             it
             did
             under
             the
             Law
             ;
             which
             is
             not
             opposed
             to
             the
             erecting
             of
             decent
             and
             separate
             places
             of
             Worship
             under
             the
             Gospel
             ,
             but
             only
             to
             the
             Notion
             of
             a
             Temple
             .
          
           
             That
             this
             was
             the
             sense
             of
             the
             Primitive
             Christians
             ,
             that
             they
             had
             no
             material
             Temples
             ,
             as
             the
             Heathens
             had
             ,
             is
             evident
             from
             their
             Writings
             ;
             for
             the
             Heathens
             made
             this
             objection
             against
             them
             ,
             that
             they
             had
             no
             Temples
             nor
             Images
             ;
             which
             is
             owned
             and
             answered
             by
             Origen
             against
             
               Celsus
               lib.
               8.
               
               Minutius
               Faelix
               ,
               Arnobius
               ,
               Lactantius
               :
            
          
           
             The
             force
             then
             of
             the
             Argument
             is
             this
             ,
             If
             under
             the
             Gospel
             God
             does
             not
             allow
             of
             so
             much
             as
             a
             Temple
             or
             Symbolical
             Presence
             ,
             which
             he
             did
             allow
             of
             under
             the
             Law
             ,
             when
             he
             forbad
             Images
             ,
             much
             less
             certainly
             does
             he
             allow
             Images
             now
             ,
             which
             he
             forbad
             under
             the
             Law.
             But
             Protestants
             
             have
             another
             Argument
             to
             prove
             ,
             that
             the
             Worship
             of
             Images
             is
             forbid
             by
             the
             Gospel
             as
             well
             as
             by
             the
             Law
             ;
             and
             that
             is
             ,
             that
             the
             Primitive
             Church
             always
             understood
             it
             so
             ,
             as
             is
             evident
             from
             the
             Writings
             of
             the
             Ancient
             Fathers
             ,
             who
             condemned
             the
             Worship
             of
             Images
             ,
             and
             urged
             such
             Arguments
             against
             it
             in
             their
             Disputes
             with
             the
             Heathens
             ,
             as
             had
             easily
             been
             retorted
             upon
             themselves
             had
             they
             practised
             the
             same
             thing
             ;
             and
             yet
             this
             was
             never
             objected
             against
             them
             by
             their
             wittiest
             Adversaries
             in
             that
             Age
             ,
             though
             when
             Image
             Worship
             began
             to
             be
             introduced
             into
             the
             Church
             ,
             it
             was
             presently
             objected
             against
             the
             Christians
             both
             by
             Jews
             and
             Heathens
             ;
             and
             which
             is
             more
             than
             this
             ,
             besides
             all
             the
             other
             Arguments
             which
             they
             used
             ,
             they
             alleadged
             the
             Second
             Commandment
             as
             the
             Reason
             ,
             why
             they
             could
             not
             Worship
             Images
             ,
             which
             is
             a
             certain
             Proof
             ,
             that
             they
             then
             thought
             the
             Second
             Commandment
             was
             still
             in
             force
             .
             But
             I
             shall
             not
             enlarge
             upon
             this
             ,
             because
             it
             is
             so
             well
             done
             in
             a
             late
             Discourse
             concerning
             the
             Antiquity
             of
             the
             Protestant
             Religion
             ,
             Part
             2.
             concerning
             Images
             to
             which
             I
             refer
             my
             Reader
             .
          
           
             13.
             
             
               The
               Pope
               is
               Antichrist
            
             .
          
           
             I
             answered
             ,
             
               This
               has
               been
               affirmed
               by
               some
               Protestants
               ,
               but
               is
               no
               Article
               of
               our
               Church
               ,
               and
               therefore
            
             
             
               we
               are
               not
               bound
               to
               prove
               it
               ,
               but
               when
               we
               have
               a
               mind
               to
               it
               .
               No
               Man
               ever
               pretended
               that
               there
               is
               any
               such
               Proposition
               in
               Scripture
               ,
               as
               that
               the
               Pope
               is
               Antichrist
               ,
               but
               some
               think
               ,
               that
               the
               Characters
               of
               Antichrist
               and
               the
               Man
               of
               Sin
               ,
               are
               much
               more
               applicable
               to
               him
               than
               the
               Universal
               Headship
               and
               Infalibility
               .
            
          
           
           
             To
             this
             our
             Author
             answers
             (
             p.
             8.
             )
             
               Do
               only
               some
               Protestants
               ,
               and
               no
               Homily
               (
               subscribed
               as
               containing
               a
               Godly
               and
               wholsom
               Doctrine
               ,
               necessary
               for
               these
               times
               ,
               Article
               the
               Fifty
               fifth
               )
            
             though
             the
             Church
             of
             England
             owns
             but
             Thirty
             nine
             Articles
             ;
             
               affirm
               the
               Pope
               to
               be
               Antichrist
               ?
               Yet
               we
               meet
               with
               no
               Scripture
               brought
               to
               prove
               this
               Godly
               necessary
               Doctrine
               .
            
          
           
             Now
             though
             I
             could
             tell
             him
             ,
             that
             every
             saying
             in
             an
             Homily
             has
             not
             the
             Authority
             of
             an
             Article
             ,
             yet
             I
             need
             not
             enter
             into
             that
             Dispute
             ;
             for
             I
             am
             pretty
             confident
             it
             is
             no
             where
             expresly
             asserted
             in
             any
             of
             our
             Homilies
             ,
             that
             the
             Pope
             is
             Antichrist
             .
             The
             most
             that
             looks
             that
             way
             ,
             is
             in
             the
             Second
             Part
             of
             the
             Homily
             for
             Whitsunday
             ;
             where
             from
             their
             opposition
             to
             some
             Gospel
             Doctrine
             ,
             and
             preferring
             their
             own
             Decrees
             before
             the
             express
             Word
             of
             God
             ,
             it
             is
             proved
             ,
             that
             ,
             
               they
               are
               not
               of
               Christ
               ,
               nor
               yet
               possessed
               with
               his
               Spirit
               .
            
             From
             their
             Pride
             and
             Arrogance
             in
             challenging
             an
             Universal
             Headship
             ,
             and
             advancing
             themselves
             above
             Soveraign
             Princes
             ,
             or
             in
             the
             Scripture
             Phrase
             ,
             
               above
               all
               that
               is
               called
               God
               ,
            
             and
             treating
             Emperors
             and
             Kings
             with
             the
             greatest
             insolence
             and
             scorn
             :
             Our
             Church
             concludes
             ,
             that
             they
             had
             not
             the
             Spirit
             of
             God
             ,
             but
             the
             Spirit
             of
             the
             Devil
             ;
             
               that
               wheresoever
               ye
               find
               the
               Spirit
               of
               Arrogancy
               and
               Pride
               ,
               the
               Spirit
               of
               Envy
               ,
               Hatred
               ,
               Contention
               ,
               Cruelty
               ,
               Murder
               ,
               Extortion
               ,
               Witchcraft
               ,
               Necromancy
               ,
            
             &c.
             
               assure
               your selves
               ,
               that
               there
               is
               the
               Spirit
               of
               the
               Devil
               and
               not
               of
               God
               ;
               albeit
               they
               pretend
               outwardly
               to
               the
               World
               never
               so
               much
               Holiness
               ,
            
             that
             such
             wicked
             Popes
             as
             these
             
               are
               worthily
               accounted
               among
               the
               number
               of
               false
               Prophets
               and
               false
               Christs
            
             ;
             so
             that
             at
             most
             the
             Homily
             does
             but
             reckon
             these
             
             Popes
             in
             the
             number
             of
             false
             Christs
             ,
             but
             does
             not
             make
             the
             Pope
             the
             Antichrist
             .
             It
             concludes
             with
             a
             Prayer
             ,
             
               That
               God
               by
               the
               comfortable
               Gospel
               of
               his
               Son
               would
               beat
               down
               Sin
               ,
               Death
               ,
               the
               Pope
               ,
               the
               Devil
               ,
               and
               all
               the
               Kingdom
               of
               Antichrist
            
             ;
             where
             I
             confess
             the
             Pope
             is
             put
             in
             very
             ill
             Company
             ,
             and
             a
             fair
             intimation
             given
             that
             he
             may
             have
             some
             relation
             to
             the
             Kingdom
             of
             Antichrist
             ,
             but
             yet
             he
             is
             not
             expresly
             called
             Antichrist
             .
          
           
             And
             therefore
             as
             for
             his
             demand
             of
             Scripture
             Proof
             ,
             let
             him
             seek
             for
             it
             in
             those
             Writers
             who
             expresly
             affirm
             the
             Pope
             to
             be
             Antichrist
             ;
             where
             it
             may
             be
             he
             will
             find
             more
             than
             he
             will
             like
             ,
             or
             can
             easily
             answer
             .
             I
             told
             him
             before
             that
             the
             Scripture
             does
             not
             expresly
             name
             who
             is
             Antichrist
             ,
             or
             the
             Man
             of
             Sin
             ,
             but
             gives
             such
             Characters
             of
             him
             ,
             as
             some
             think
             the
             Pope
             of
             Rome
             has
             the
             best
             claim
             to
             :
             It
             is
             enough
             for
             us
             to
             know
             ,
             that
             he
             usurps
             such
             an
             Authority
             as
             Christ
             never
             gave
             him
             ,
             preaches
             such
             Doctrines
             as
             Christ
             never
             taught
             ,
             encourages
             such
             Actions
             as
             are
             contrary
             to
             the
             true
             Spirit
             of
             the
             Gospel
             ;
             and
             that
             is
             reason
             enough
             for
             us
             to
             reject
             him
             .
          
           
             14.
             
             Every
             Prayer
             used
             in
             Divine
             Offices
             ,
             must
             be
             in
             a
             Language
             vulgar
             and
             intelligible
             to
             every
             Auditor
             .
             For
             the
             Proof
             of
             this
             I
             alleadged
             St.
             
             Paul's
             Discourse
             ,
             1.
             
             Cor.
             14.
             and
             must
             now
             consider
             what
             
             he
             tell
             us
             is
             the
             Apostles
             mind
             in
             it
             ,
             viz.
             
               that
               whoever
               had
               the
               gift
               of
               a
               Tongue
               strange
               to
               all
               the
               Auditory
               ,
               should
               forbear
               to
               dictate
               therein
               Extempore
               Sermons
               ,
               Prayers
               ,
               &c.
               containing
               matter
               ,
               as
               well
               as
               the
               Tongue
               inspired
               into
               the
               Speaker
               :
               I
               say
               this
               gift
               (
               of
               no
               use
               ,
               but
               used
               for
               ostentation
               in
               such
               a
               case
               )
               was
               to
               
               be
               reserved
               till
               either
               the
               Speaker
               or
               some
               Auditor
               could
               and
               did
               interpret
               ,
               that
               the
               rest
               might
               edifie
               .
               Now
               will
               it
               follow
               from
               hence
               ,
               that
               all
               the
               settled
               Forms
               of
               Divine
               Offices
               (
               to
               many
               of
               which
               there
               is
               no
               necessity
               ,
               that
               all
               specially
               joyn
               and
               intend
               )
               be
               in
               the
               vulgar
               ,
               or
               intelligible
               to
               every
               Auditor
               ?
               It
               is
               enough
               (
               to
               comply
               with
               the
               Apostles
               Doctrine
               )
               that
               all
               new
               Extempore
               Prayers
               ,
               and
               Instructive
               or
               Exhortatory
               Discourse
               (
               by
               Actions
               ,
               Ceremonies
               ,
               or
               Circumstances
               ,
               or
               other
               way
               not
               interpretable
               )
               be
               ,
               as
               they
               are
               ,
               in
               the
               Vulgar
               .
               But
               for
               the
               fixt
               Forms
               of
               Divine
               Offices
               ,
               that
               they
               be
               in
               a
               Language
               the
               most
               certain
               and
               the
               most
               intelligible
               ,
               not
               only
               in
               Christendom
               ,
               but
               in
               every
               Auditory
               .
               Intelligible
               I
               say
               ,
               where
               needful
               ,
               to
               every
               one
               by
               either
               Actions
               ,
               Ceremonies
               ,
               and
               Circumstances
               ,
               or
               by
               Custom
               ,
               Affinity
               with
               the
               Vulgar
               ,
               or
               Books
               intepreting
               and
               containing
               Prayers
               correspondent
               to
               every
               part
               ,
               wherein
               the
               Auditory
               is
               concerned
               .
            
          
           
             I
             have
             Transcribed
             the
             whole
             ,
             because
             it
             is
             as
             choice
             a
             Paragraph
             as
             we
             shall
             ordinarily
             meet
             with
             .
             The
             only
             difficulty
             I
             see
             in
             it
             ,
             is
             to
             know
             at
             which
             end
             to
             begin
             to
             answer
             ,
             for
             if
             I
             understand
             him
             ,
             the
             beginning
             and
             conclusion
             of
             this
             Paragraph
             do
             not
             well
             agree
             .
             In
             the
             beginning
             he
             would
             confine
             the
             Apostles
             Discourse
             against
             Prayers
             in
             an
             unknown
             Tongue
             ,
             
               to
               inspired
               and
               extempore
               Prayers
               and
               Sermons
               ,
            
             but
             that
             notwithstanding
             this
             ,
             the
             setled
             Forms
             of
             Divine
             Offices
             may
             be
             in
             an
             unknown
             Tongue
             ;
             in
             the
             conclusion
             he
             would
             fain
             insinuate
             ,
             that
             though
             the
             Publick
             Offices
             of
             the
             Church
             of
             Rome
             be
             in
             Latin
             ,
             which
             is
             not
             the
             Vulgar
             Tongue
             now
             in
             any
             
             Nation
             ,
             yet
             they
             are
             
               in
               a
               Language
               the
               most
               certain
               and
               the
               most
               intelligible
               ,
               not
               only
               in
               Christendom
               but
               in
               every
               Auditory
               .
            
             It
             seems
             he
             had
             some
             little
             Qualm
             came
             over
             his
             Conscience
             ,
             some
             secret
             Convictions
             that
             Men
             ought
             to
             understand
             their
             Prayers
             ;
             and
             therefore
             he
             roundly
             asserts
             ,
             that
             Latin
             is
             the
             most
             intelligible
             Language
             ,
             that
             is
             ,
             the
             most
             known
             and
             best
             understood
             of
             any
             Language
             in
             Christendom
             ,
             and
             to
             every
             Auditory
             .
             Now
             if
             this
             be
             so
             ,
             what
             need
             all
             this
             Dispute
             about
             Service
             in
             an
             unknown
             Tongue
             ?
             what
             need
             of
             distinguishing
             between
             extempore
             Prayers
             ,
             and
             setled
             Forms
             of
             Divine
             Offices
             ?
             we
             are
             all
             it
             seems
             agreed
             ,
             that
             Publick
             Prayers
             ought
             to
             be
             in
             an
             intelligible
             Language
             ,
             and
             that
             which
             is
             intelligible
             to
             every
             Auditor
             ;
             the
             only
             difference
             is
             whether
             Latin
             be
             as
             well
             understood
             in
             all
             the
             Auditories
             in
             England
             ,
             as
             English
             is
             .
          
           
             Well
             ,
             but
             this
             is
             a
             very
             great
             Riddle
             ,
             and
             requires
             some
             skill
             to
             make
             it
             out
             ;
             for
             our
             English
             Auditories
             believe
             themselves
             that
             they
             do
             not
             understand
             Latin
             ,
             but
             they
             may
             be
             mistaken
             for
             ought
             any
             body
             knows
             ;
             let
             us
             than
             see
             how
             our
             Author
             makes
             it
             out
             ,
             
               Intelligible
               ,
               I
               say
               ,
               where
               needful
               ,
               to
               every
               one
               by
               either
               Actions
               ,
               Ceremonies
               ,
               and
               Circumstances
               ,
               or
               by
               Custom
               ,
               Affinity
               with
               the
               Vulgar
               ,
               or
               Books
               interpreting
               ,
               and
               containing
               Prayers
               correspondent
               to
               every
               part
               ,
               wherein
               the
               Auditory
               is
               concerned
            
             ;
             that
             is
             ,
             as
             we
             use
             to
             say
             ,
             you
             must
             know
             their
             meaning
             by
             their
             gaping
             ;
             and
             thus
             forsooth
             ,
             Latin
             is
             a
             very
             intelligible
             Language
             to
             those
             who
             do
             not
             understand
             one
             word
             of
             it
             .
             What
             shuffling
             and
             trifling
             is
             this
             !
             do
             the
             People
             understand
             Latin
             
             Prayers
             ,
             or
             do
             they
             not
             ?
             if
             they
             don't
             ,
             then
             the
             Service
             is
             performed
             in
             an
             unknown
             Tongue
             to
             them
             ,
             which
             St.
             Paul
             expresly
             condemns
             ;
             and
             whatever
             they
             understand
             about
             the
             Business
             ,
             yet
             they
             do
             not
             understand
             their
             Prayers
             ;
             which
             is
             the
             Dispute
             between
             us
             :
             If
             these
             dumb
             Signs
             can
             teach
             People
             their
             Prayers
             ,
             then
             it
             is
             lawful
             for
             them
             ,
             it
             seems
             ,
             to
             know
             their
             Prayers
             ,
             and
             then
             why
             may
             they
             not
             pray
             in
             a
             Language
             which
             they
             understand
             ?
             for
             Words
             are
             more
             expressive
             of
             Thoughts
             ,
             than
             Actions
             ,
             and
             Ceremonies
             ,
             and
             Circumstances
             can
             be
             ,
             which
             can
             only
             tell
             in
             general
             what
             we
             are
             about
             ,
             not
             what
             we
             say
             ;
             and
             as
             for
             Books
             to
             interpret
             our
             Prayers
             ,
             what
             need
             we
             go
             so
             far
             about
             ?
             Why
             may
             we
             not
             pray
             in
             the
             Vulgar
             Tongue
             as
             well
             as
             interpret
             Prayers
             in
             a
             Vulgar
             Tongue
             ?
             And
             what
             shall
             those
             do
             who
             have
             no
             Books
             and
             cannot
             read
             ?
             This
             is
             direct
             Boys
             play
             ,
             to
             make
             an
             offer
             of
             giving
             something
             ,
             but
             to
             pull
             back
             your
             hand
             if
             any
             one
             offers
             to
             take
             it
             .
          
           
             Let
             us
             then
             consider
             ,
             how
             he
             can
             adjust
             this
             Matter
             with
             St.
             Paul
             ;
             and
             the
             sum
             of
             what
             he
             says
             is
             this
             ,
             that
             St.
             Paul
             only
             forbids
             Inspired
             and
             Extempore
             Prayers
             in
             an
             unknown
             Tongue
             ,
             where
             there
             is
             no
             body
             to
             interpret
             ,
             but
             the
             setled
             Forms
             of
             Divine
             Offices
             may
             be
             in
             an
             unknown
             Tongue
             for
             all
             that
             .
             This
             is
             certainly
             as
             little
             as
             can
             be
             said
             ,
             and
             as
             little
             to
             the
             purpose
             ;
             for
             whoever
             considers
             the
             place
             ,
             will
             find
             that
             all
             the
             Apostles
             Arguments
             are
             against
             an
             unknown
             Tongue
             ,
             for
             this
             very
             Reason
             ,
             because
             it
             is
             unknown
             and
             not
             understood
             ;
             and
             then
             if
             we
             must
             not
             use
             an
             unknown
             Tongue
             in
             Religious
             Worship
             ,
             we
             must
             not
             use
             an
             unknown
             
             Tongue
             in
             our
             setled
             and
             ordinary
             Devotions
             .
             There
             are
             three
             Arguments
             the
             Apostle
             uses
             ,
             which
             I
             think
             ,
             will
             reach
             our
             ordinary
             Devotions
             ,
             as
             well
             as
             inspired
             Gifts
             .
             1.
             
             That
             it
             is
             contrary
             to
             the
             Edification
             of
             the
             Church
             .
             2.
             
             That
             it
             contradicts
             the
             natural
             use
             of
             speaking
             .
             3.
             
             That
             it
             is
             contrary
             to
             the
             nature
             and
             end
             of
             Prayer
             .
          
           
             1.
             
             It
             is
             contrary
             to
             the
             Edification
             of
             the
             Church
             .
             
               Now
               ,
               Brethren
               ,
               if
               I
               come
               unto
               you
               ,
               speaking
               with
            
             
             
               Tongues
               ,
               what
               shall
               I
               profit
               you
               ,
               except
               I
               shall
               speak
               to
               you
               either
               by
               Revelation
               ,
               or
               by
               Knowledge
               ,
               or
               by
               Prophecying
               ,
               or
               by
               Doctrine
               ?
            
             That
             is
             ,
             unless
             I
             speak
             something
             to
             you
             ,
             which
             you
             can
             understand
             ,
             and
             
             which
             may
             inform
             your
             Judgment
             ;
             as
             he
             adds
             ,
             
               In
               the
               Church
               I
               had
               rather
               speak
               five
               words
               with
               my
               Understanding
               ,
               that
               by
               my
               voice
               I
               might
               teach
               others
               also
               ,
               than
               ten
               thousand
               words
               in
               an
               unknown
               Tongue
               .
            
             Now
             if
             these
             extraordinary
             Gifts
             of
             the
             Spirit
             were
             to
             be
             valued
             and
             used
             only
             for
             the
             Edification
             of
             the
             Church
             ,
             and
             to
             speak
             to
             the
             Instruction
             of
             others
             ,
             is
             to
             be
             preferred
             before
             speaking
             in
             an
             unknown
             Tongue
             by
             Inspiration
             ;
             then
             certainly
             the
             ordinary
             Service
             and
             Worship
             of
             God
             ,
             which
             is
             instituted
             on
             purpose
             for
             the
             Edification
             of
             the
             Church
             ,
             must
             be
             in
             a
             known
             Tongue
             ,
             when
             the
             extraordinary
             Gifts
             of
             the
             Spirit
             themselves
             must
             give
             place
             to
             Edification
             .
             For
             if
             the
             Apostle
             would
             have
             made
             any
             exception
             ,
             methinks
             he
             should
             have
             excepted
             these
             extraordinary
             Gifts
             :
             For
             one
             would
             think
             ,
             whenever
             the
             holy
             Spirit
             inspires
             men
             ,
             they
             ought
             to
             speak
             whatever
             Language
             it
             be
             in
             :
             for
             it
             seems
             strange
             ,
             that
             any
             man
             should
             forbid
             these
             to
             speak
             ,
             whom
             the
             Spirit
             inspires
             ;
             and
             yet
             we
             see
             the
             Exercise
             of
             
             these
             Gifts
             were
             restrained
             to
             make
             them
             serviceable
             to
             the
             Church
             ,
             and
             not
             to
             be
             for
             meer
             Pomp
             and
             Ostentation
             .
             But
             for
             men
             ,
             who
             have
             no
             pretence
             to
             any
             such
             Inspiration
             ,
             to
             affect
             to
             speak
             in
             an
             unknown
             Tongue
             that
             they
             may
             not
             be
             understood
             ,
             is
             to
             deprive
             the
             Church
             of
             the
             Edification
             of
             Religious
             Offices
             ,
             without
             any
             pretence
             for
             doing
             so
             .
          
           
             2.
             
             To
             speak
             in
             an
             unknown
             Tongue
             ,
             contradicts
             the
             natural
             end
             and
             use
             of
             Speech
             .
             
               For
               even
               things
               without
               life
               giving
               sounds
               ,
               whether
               Pipe
               or
               Harp
               ,
               except
            
             
             
               they
               give
               a
               distinction
               in
               the
               sounds
               ,
               how
               shall
               it
               be
               known
               what
               is
               piped
               or
               harped
               ?
               For
               if
               the
               Trumpet
               give
               an
               uncertain
               sound
               ,
               who
               shall
               prepare
               himself
               to
               the
               Battel
               ?
               So
               likewise
               you
               ,
               except
               ye
               utter
               by
               the
               Tongue
               words
               easie
               to
               be
               understood
               ,
               how
               shall
               it
               be
               known
               what
               is
               spoken
               ,
               for
               ye
               shall
               speak
               into
               the
               Air
               ?
               There
               are
               ,
               it
               may
               be
               ,
               so
               many
               kinds
               of
               Voices
               in
               the
               World
               ,
               and
               none
               of
               them
               without
               signification
               :
               therefore
               if
               I
               know
               not
               the
               meaning
               of
               the
               Voice
               ,
               I
               shall
               be
               unto
               him
               that
               speaketh
               a
               Barbarian
               ,
               and
               he
               that
               speaketh
               shall
               be
               a
               Barbarian
               unto
               me
               .
            
             Is
             this
             Argument
             only
             against
             inspired
             Tongues
             ,
             or
             against
             the
             use
             of
             all
             unknown
             Tongues
             ,
             among
             Persons
             who
             do
             not
             understand
             them
             ?
             For
             this
             relates
             to
             the
             use
             of
             Speech
             in
             common
             Conversation
             ,
             as
             well
             as
             in
             the
             Offices
             of
             Religion
             ;
             and
             if
             Speech
             was
             given
             us
             to
             communicate
             our
             Thoughts
             to
             each
             other
             ;
             if
             it
             be
             so
             vain
             ,
             and
             absurd
             ,
             and
             useless
             a
             thing
             to
             talk
             to
             men
             in
             a
             Tongue
             which
             they
             do
             not
             understand
             ,
             it
             is
             much
             more
             absurd
             in
             Religion
             ,
             which
             does
             more
             straitly
             oblige
             us
             to
             mutual
             Edification
             .
             For
             the
             use
             of
             words
             even
             in
             Prayer
             ,
             is
             not
             for
             the
             sake
             of
             God
             ,
             but
             men
             .
             God
             knows
             our
             thoughts
             ,
             and
             therefore
             
             a
             mental
             Prayer
             is
             as
             acceptable
             to
             him
             without
             vocal
             words
             ;
             but
             the
             use
             of
             words
             is
             either
             to
             affect
             our selves
             ,
             and
             then
             they
             must
             be
             such
             words
             as
             we
             our selves
             understand
             ;
             or
             to
             direct
             others
             in
             the
             matter
             and
             form
             of
             their
             Prayers
             ,
             and
             then
             they
             must
             be
             such
             words
             as
             they
             understand
             ;
             or
             to
             unite
             the
             Affections
             and
             Desires
             of
             the
             whole
             Congregation
             at
             the
             same
             time
             in
             the
             same
             Petitions
             ,
             which
             is
             essential
             to
             publick
             Worship
             ;
             and
             then
             they
             must
             be
             such
             words
             as
             we
             all
             understand
             ;
             but
             to
             speak
             words
             which
             no
             body
             understands
             ,
             is
             to
             speak
             to
             no
             purpose
             ,
             which
             is
             absurd
             in
             common
             Conversation
             ,
             but
             profane
             in
             Religion
             .
          
           
             3ly
             .
             Another
             Argument
             St.
             Paul
             uses
             against
             an
             unknown
             Tongue
             ,
             is
             ,
             That
             it
             is
             contrary
             to
             the
             nature
             of
             Prayer
             and
             religious
             Worship
             ,
             which
             must
             be
             a
             reasonable
             Service
             ,
             and
             therefore
             requires
             the
             exercise
             of
             the
             Understanding
             ,
             as
             well
             as
             Affections
             .
             
               For
               if
               I
               pray
               in
               an
               unknown
               Tongue
               ,
               my
               Spirit
            
             
             
               prayeth
               ,
               but
               my
               understanding
               is
               unfruitful
               .
               What
               is
               it
               then
               ,
               I
               will
               pray
               with
               the
               spirit
               ,
               and
               will
               pray
               with
               the
               Understanding
               also
               ;
               I
               will
               sing
               with
               the
               Spirit
               ,
               and
               I
               will
               sing
               with
               the
               Understanding
               also
               .
               Else
               when
               thou
               shalt
               bless
               with
               the
               Spirit
               ,
               how
               shall
               he
               that
               occupieth
               the
               room
               of
               the
               unlearned
            
             (
             that
             is
             ,
             every
             ordinary
             Christian
             ,
             who
             has
             not
             this
             gift
             of
             Tongues
             ,
             or
             of
             interpreting
             Tongues
             ;
             for
             there
             were
             no
             Clarks
             in
             those
             days
             to
             say
             Amen
             for
             the
             whole
             Congregation
             )
             
               say
               Amen
               at
               thy
               giving
               of
               thanks
               ,
               seeing
               he
               understandeth
               not
               what
               thou
               sayest
               ?
            
             And
             if
             the
             Exercise
             of
             supernatural
             Gifts
             themselves
             ,
             which
             the
             Apostle
             seems
             here
             to
             call
             praying
             by
             the
             Spirit
             ,
             be
             not
             an
             acceptable
             Worship
             to
             God
             ,
             without
             the
             acts
             of
             our
             Reason
             and
             Understanding
             ,
             certainly
             an
             unknown
             
             Tongue
             is
             much
             more
             unjustifyable
             in
             our
             ordinary
             Devotions
             .
             If
             the
             whole
             Congregation
             must
             say
             Amen
             to
             those
             Prayers
             which
             are
             offered
             to
             God
             ,
             and
             it
             be
             a
             ludicrous
             thing
             to
             say
             Amen
             to
             what
             we
             do
             not
             understand
             ,
             then
             whether
             the
             Prayers
             be
             inspired
             ,
             or
             composed
             ,
             it
             is
             necessary
             that
             the
             whole
             Congregation
             should
             understand
             them
             .
          
           
             But
             our
             Author
             (
             though
             very
             timerously
             )
             insinuates
             an
             Answer
             or
             two
             to
             this
             one
             Reason
             ,
             why
             he
             thinks
             
               the
               setled
               Forms
               of
               Divine
               Offices
            
             are
             tacitely
             excepted
             by
             the
             Apostle
             ,
             and
             need
             not
             be
             performed
             
               in
               the
               vulgar
               ,
               and
               intelligible
               to
               every
               Auditor
               ,
            
             comes
             in
             in
             a
             Parenthesis
             ,
             and
             indeed
             was
             as
             fit
             for
             a
             Parenthesis
             as
             any
             thing
             could
             be
             ;
             for
             he
             will
             presently
             see
             ,
             that
             it
             might
             have
             been
             spared
             .
             
               To
               many
               of
               which
            
             (
             Divine
             Offices
             )
             
               there
               is
               no
               necessity
               that
               all
               specially
               joyn
               and
               intend
               :
            
             By
             which
             I
             suppose
             he
             means
             ,
             that
             there
             are
             several
             Offices
             in
             the
             Church
             of
             Rome
             ,
             which
             People
             are
             not
             bound
             to
             attend
             to
             ,
             nor
             joyn
             in
             ,
             and
             therefore
             there
             is
             no
             need
             they
             should
             understand
             them
             .
          
           
             1.
             
             Now
             in
             the
             first
             place
             ,
             I
             desire
             to
             know
             why
             there
             should
             be
             any
             such
             Divine
             Offices
             in
             publick
             Worship
             ,
             which
             the
             People
             are
             not
             bound
             to
             joyn
             in
             ?
             Methinks
             the
             Apostle's
             Argument
             against
             speaking
             in
             an
             unknown
             Tongue
             ,
             because
             it
             is
             contrary
             to
             Edification
             ,
             holds
             as
             well
             ,
             and
             for
             the
             same
             Reason
             ,
             against
             such
             Offices
             as
             these
             ,
             which
             certainly
             are
             not
             much
             for
             Edification
             ,
             when
             People
             are
             not
             bound
             to
             joyn
             in
             them
             ;
             unless
             every
             thing
             in
             publick
             Worship
             must
             be
             done
             for
             Edification
             ,
             and
             therefore
             must
             be
             understood
             by
             the
             People
             who
             are
             to
             be
             edified
             by
             it
             ,
             the
             Apostles
             Argument
             against
             these
             
             inspired
             Tongues
             is
             not
             good
             ;
             for
             if
             our
             Author
             had
             been
             present
             when
             St.
             Paul
             wrote
             this
             ,
             he
             could
             have
             easily
             answered
             him
             ,
             that
             there
             was
             no
             need
             that
             the
             whole
             Congregation
             should
             understand
             these
             inspired
             Men
             ;
             but
             let
             those
             understand
             who
             could
             ,
             and
             if
             no
             body
             understood
             it
             ,
             what
             hurt
             did
             it
             do
             ?
             Nay
             ,
             the
             Exercise
             of
             such
             extraordinary
             Gifts
             did
             edifie
             those
             who
             saw
             and
             heard
             ,
             though
             they
             did
             not
             understand
             ;
             and
             when
             the
             Spirit
             inspires
             men
             to
             speak
             in
             unknown
             Tongues
             ,
             we
             have
             reason
             to
             think
             ,
             that
             the
             Spirit
             did
             not
             intend
             that
             every
             one
             should
             understand
             them
             ;
             and
             that
             is
             reason
             to
             believe
             ,
             that
             the
             exercise
             of
             such
             Gifts
             was
             very
             fitting
             ,
             though
             they
             were
             not
             understood
             .
             Let
             our
             Author
             try
             now
             how
             he
             can
             justifie
             St.
             
             Paul's
             Argument
             against
             unknown
             ,
             though
             inspired
             Tongues
             ,
             upon
             the
             Principle
             which
             he
             has
             laid
             down
             ,
             That
             the
             People
             are
             not
             bound
             to
             joyn
             in
             all
             the
             Offices
             of
             publick
             Worship
             ;
             That
             any
             thing
             may
             be
             done
             in
             publick
             Worship
             ,
             which
             is
             not
             for
             publick
             Edification
             :
             or
             let
             him
             try
             if
             he
             can
             say
             half
             so
             much
             for
             such
             
               setled
               Forms
               of
               Divine
               Offices
            
             ,
             as
             People
             are
             not
             bound
             to
             joyn
             in
             ,
             and
             therefore
             not
             bound
             to
             understand
             ,
             as
             may
             be
             pleaded
             for
             the
             occasional
             Exercise
             of
             miraculous
             and
             inspired
             Gifts
             in
             an
             unknown
             Tongue
             :
             and
             if
             he
             can't
             ,
             then
             this
             Answer
             he
             gives
             about
             such
             Offices
             as
             People
             are
             not
             bound
             to
             joyn
             in
             ,
             is
             a
             better
             Answer
             to
             St.
             Paul
             ,
             than
             it
             is
             to
             Protestants
             ,
             a
             much
             better
             Vindication
             of
             the
             Exercise
             of
             such
             unknown
             Tongues
             ,
             than
             of
             the
             use
             of
             Latine
             Service
             where
             Latine
             is
             an
             unknown
             Tongue
             .
          
           
           
             For
             ,
             secondly
             ,
             I
             would
             ask
             our
             Author
             ,
             whether
             there
             be
             any
             Offices
             of
             Religion
             ,
             which
             People
             are
             bound
             to
             attend
             to
             ,
             and
             to
             joyn
             in
             ?
             His
             saying
             ,
             That
             
               there
               are
               many
            
             ,
             which
             they
             are
             not
             bound
             to
             attend
             to
             ,
             supposes
             ,
             that
             there
             are
             some
             ,
             which
             they
             are
             bound
             to
             attend
             to
             ,
             and
             to
             joyn
             in
             ;
             and
             his
             making
             this
             an
             Argument
             for
             Service
             in
             an
             unknown
             Tongue
             ,
             that
             there
             are
             many
             Offices
             ,
             which
             they
             are
             not
             bound
             to
             attend
             to
             ,
             and
             therefore
             not
             to
             understand
             ;
             (
             for
             there
             must
             be
             the
             force
             of
             his
             Argument
             ,
             if
             it
             have
             any
             )
             supposes
             ,
             that
             they
             must
             understand
             what
             they
             must
             attend
             to
             ,
             and
             joyn
             in
             :
             how
             then
             does
             this
             justifie
             the
             Latine
             Service
             of
             the
             Church
             of
             Rome
             ?
             For
             their
             whole
             Service
             is
             in
             Latine
             ,
             an
             unknown
             Tongue
             ;
             and
             therefore
             according
             to
             his
             Reason
             ,
             the
             People
             are
             not
             bound
             to
             attend
             to
             ,
             or
             joyn
             in
             any
             part
             of
             their
             Worship
             ,
             because
             they
             understand
             none
             of
             it
             .
             And
             is
             not
             that
             a
             pretty
             kind
             of
             publick
             Worship
             ,
             which
             no
             body
             is
             bound
             to
             attend
             to
             ,
             or
             joyn
             in
             ?
             not
             the
             Priest
             himself
             ,
             when
             he
             does
             not
             understand
             Latin
             ,
             which
             ,
             as
             they
             say
             ,
             too
             often
             happens
             in
             Catholick
             Countries
             .
          
           
             3ly
             .
             Since
             our
             Author
             says
             ,
             That
             there
             are
             only
             many
             ,
             not
             all
             Divine
             Offices
             ,
             which
             the
             People
             are
             not
             bound
             to
             joyn
             in
             ,
             he
             would
             have
             done
             well
             to
             have
             given
             us
             some
             mark
             of
             distinction
             ,
             that
             we
             might
             have
             known
             what
             Offices
             People
             must
             joyn
             in
             ,
             and
             what
             not
             .
             For
             I
             cannot
             for
             my
             life
             think
             of
             any
             Act
             of
             publick
             Christian
             Worship
             ,
             which
             all
             Christians
             are
             not
             bound
             to
             joyn
             in
             .
             I
             should
             think
             it
             very
             convenient
             ,
             that
             all
             Christians
             should
             attend
             to
             ,
             and
             joyn
             in
             the
             holy
             Sacraments
             when
             they
             are
             administred
             ;
             for
             if
             they
             must
             not
             bear
             their
             parts
             
             there
             (
             which
             must
             be
             their
             own
             Act
             ,
             or
             it
             signifies
             nothing
             ,
             it
             being
             a
             making
             and
             renewing
             a
             solemn
             Vow
             and
             Covenant
             with
             God
             )
             to
             be
             sure
             they
             can
             be
             concerned
             in
             nothing
             else
             :
             And
             therefore
             the
             Offices
             of
             Baptism
             and
             the
             Lords
             Supper
             ,
             ought
             to
             be
             administred
             in
             the
             vulgar
             Tongue
             ,
             that
             every
             Body
             may
             understand
             them
             .
          
           
             Thus
             ,
             if
             men
             are
             bound
             to
             pray
             to
             God
             ,
             and
             to
             praise
             him
             ,
             surely
             they
             are
             bound
             to
             joyn
             in
             publick
             Prayers
             and
             Praises
             ;
             and
             then
             according
             to
             this
             Rule
             ,
             the
             publick
             Prayers
             and
             Hymns
             of
             the
             Church
             ought
             to
             be
             in
             the
             vulgar
             Tongue
             .
             And
             I
             cannot
             imagine
             a
             Reason
             why
             the
             People
             ought
             not
             to
             attend
             to
             reading
             the
             Lessons
             ,
             the
             Epistles
             ,
             and
             Gospels
             ;
             for
             I
             know
             no
             other
             use
             of
             reading
             them
             ,
             but
             that
             the
             People
             might
             hear
             ,
             and
             understand
             them
             ,
             and
             be
             edified
             by
             them
             ;
             and
             then
             they
             also
             should
             be
             in
             the
             vulgar
             Tongue
             .
             In
             short
             ,
             there
             is
             nothing
             is
             an
             Office
             of
             Religion
             ,
             but
             what
             the
             People
             are
             concerned
             in
             ,
             and
             therefore
             must
             attend
             to
             it
             ,
             and
             joyn
             in
             it
             ,
             unless
             it
             be
             not
             their
             Duty
             to
             attend
             to
             ,
             and
             joyn
             in
             the
             Worship
             of
             God
             :
             And
             therefore
             our
             Author
             by
             insinuating
             this
             Principle
             ,
             That
             People
             must
             understand
             what
             they
             are
             bound
             to
             attend
             to
             ,
             and
             joyn
             in
             ,
             (
             which
             is
             so
             agreeable
             to
             common
             sense
             ,
             that
             he
             could
             not
             resist
             it
             )
             has
             effectually
             overthrown
             and
             condemned
             the
             Latine
             Service
             ,
             unless
             he
             can
             prove
             ,
             that
             People
             are
             not
             concerned
             to
             joyn
             in
             the
             Worship
             of
             God
             ;
             and
             then
             I
             desire
             to
             know
             why
             they
             must
             be
             present
             at
             it
             ?
          
           
             4.
             
             But
             suppose
             ,
             as
             he
             says
             ,
             that
             there
             were
             no
             necessity
             that
             all
             should
             
               specially
               joyn
               ,
               and
               attend
            
             to
             all
             religious
             Offices
             ,
             yet
             were
             it
             not
             better
             ,
             that
             they
             
             should
             ?
             Were
             it
             not
             more
             for
             the
             Edification
             of
             the
             Church
             ,
             and
             of
             every
             particular
             Christian
             ,
             that
             they
             should
             understand
             their
             Prayers
             ,
             and
             all
             joyn
             in
             the
             same
             Petitions
             ,
             with
             the
             same
             devout
             Affections
             ,
             than
             that
             they
             should
             only
             gaze
             upon
             the
             Priest
             ,
             and
             be
             not
             Worshippers
             ,
             but
             meer
             Spectators
             of
             religious
             Worship
             ?
             Now
             if
             it
             be
             better
             to
             understand
             our
             Prayers
             ,
             than
             not
             to
             understand
             them
             ,
             to
             offer
             up
             a
             reasonable
             ,
             than
             unreasonable
             Service
             to
             God
             ;
             if
             it
             be
             better
             to
             worship
             God
             ,
             than
             meerly
             to
             see
             him
             worshipped
             ;
             then
             how
             can
             he
             justifie
             Service
             in
             an
             unknown
             Tongue
             ?
             For
             when
             the
             Apostle
             disputes
             against
             speaking
             with
             unknown
             Tongues
             ,
             the
             Argument
             whereon
             he
             founds
             the
             unlawfulness
             of
             it
             ,
             is
             ,
             That
             it
             is
             against
             Edification
             ;
             and
             this
             Argument
             must
             hold
             against
             Latine
             Service
             ,
             unless
             Ignorance
             edifies
             more
             than
             Knowledge
             ;
             which
             I
             believe
             at
             this
             time
             of
             day
             our
             Author
             will
             not
             care
             to
             say
             .
          
           
             Secondly
             ,
             His
             next
             Answer
             is
             what
             I
             before
             took
             notice
             of
             ;
             That
             the
             People
             do
             understand
             their
             Prayers
             ,
             though
             they
             be
             in
             Latine
             .
             The
             meaning
             of
             which
             ,
             is
             no
             more
             but
             this
             ;
             That
             by
             frequent
             attendance
             at
             Mass
             ,
             and
             observing
             the
             Actions
             and
             Ceremonies
             used
             by
             the
             Priest
             ,
             some
             of
             them
             understand
             whereabout
             the
             Priest
             is
             ,
             and
             what
             he
             is
             a
             doing
             :
             they
             know
             ,
             when
             they
             hear
             the
             Bell
             ,
             and
             see
             the
             Elevation
             of
             the
             Host
             ,
             that
             they
             must
             fall
             down
             and
             worship
             ,
             &c.
             but
             do
             not
             understand
             one
             word
             that
             is
             said
             .
             But
             this
             is
             only
             to
             understand
             the
             Actions
             and
             Ceremonies
             ,
             not
             the
             words
             ;
             and
             cannot
             answer
             the
             end
             of
             publick
             Prayer
             ,
             which
             is
             to
             offer
             up
             our
             common
             Petitions
             to
             God
             with
             one
             Heart
             and
             Mind
             .
             The
             use
             of
             words
             in
             publick
             Prayer
             ,
             is
             to
             
             direct
             and
             determine
             our
             Thoughts
             ,
             and
             to
             excite
             our
             Affections
             ;
             for
             this
             Reason
             the
             Priest
             reads
             the
             Prayers
             with
             an
             audible
             Voice
             ,
             that
             all
             the
             People
             may
             joyn
             with
             him
             ,
             and
             these
             indeed
             are
             Publick
             and
             Common
             Prayers
             ;
             but
             now
             in
             the
             Church
             of
             Rome
             the
             Priest
             reads
             the
             Prayers
             ,
             but
             the
             People
             do
             not
             joyn
             with
             him
             ,
             because
             they
             do
             not
             understand
             him
             ;
             but
             the
             most
             they
             can
             do
             is
             by
             Actions
             and
             Ceremonies
             ,
             to
             guess
             at
             what
             part
             of
             the
             Service
             he
             is
             ,
             and
             either
             only
             look
             on
             ,
             or
             if
             they
             be
             very
             Devout
             ,
             entertain
             themselves
             with
             some
             good
             Pious
             Thoughts
             ,
             or
             put
             up
             some
             private
             Prayers
             to
             God
             ,
             or
             it
             may
             be
             to
             the
             Virgin
             Mary
             ,
             or
             some
             Saint
             ,
             while
             the
             Priest
             is
             saying
             Mass
             ;
             and
             thus
             the
             Priest
             prays
             by
             himself
             ,
             and
             the
             People
             ,
             if
             they
             do
             pray
             ,
             pray
             by
             themselves
             ,
             and
             have
             no
             other
             Benefit
             of
             the
             Publick
             Offices
             of
             the
             Church
             ,
             but
             only
             to
             see
             what
             the
             Priest
             does
             ,
             which
             at
             best
             can
             only
             fill
             them
             with
             some
             Religious
             Amusements
             ,
             or
             with
             confused
             ,
             and
             indistinct
             ,
             and
             Enthusiastick
             Devotions
             .
             It
             is
             plain
             ,
             that
             in
             the
             Church
             of
             Rome
             ,
             the
             Devotions
             of
             the
             People
             are
             left
             to
             their
             own
             Extempore
             Conceits
             ,
             which
             is
             a
             thousand
             times
             worse
             than
             the
             Extempore
             Prayers
             of
             the
             Preachers
             ,
             who
             may
             be
             Men
             of
             Parts
             and
             Learning
             ,
             and
             able
             to
             suggest
             very
             Proper
             Petitions
             ,
             and
             very
             Pious
             Thoughts
             ,
             and
             to
             excite
             very
             Devout
             Passions
             in
             their
             Hearers
             ;
             and
             is
             it
             not
             very
             odd
             that
             the
             Church
             should
             have
             
               settled
               Forms
               of
               Divine
               Offices
            
             ,
             Composed
             Forms
             of
             Prayer
             and
             Praise
             ,
             and
             yet
             the
             People
             ,
             who
             will
             pray
             ,
             must
             be
             left
             to
             their
             Extempore
             Devotions
             ;
             is
             this
             also
             for
             the
             Edification
             of
             the
             Church
             ?
             Is
             not
             this
             Fanaticism
             with
             a
             Witness
             .
          
           
           
             To
             conclude
             this
             Argument
             ,
             I
             know
             no
             practise
             in
             the
             World
             more
             directly
             contrary
             to
             the
             sense
             of
             all
             Mankind
             than
             Prayers
             in
             an
             unknown
             Tongue
             .
             There
             was
             no
             Nation
             ,
             nor
             no
             Religion
             in
             the
             World
             ever
             professedly
             guilty
             of
             it
             ,
             but
             the
             Church
             of
             Rome
             ;
             and
             there
             can
             be
             no
             Reason
             imaginable
             why
             they
             should
             conceal
             their
             Worship
             ,
             unless
             they
             are
             ashamed
             of
             it
             ,
             or
             suspect
             that
             no
             disinterested
             Man
             can
             like
             it
             when
             he
             knows
             it
             ;
             and
             it
             is
             as
             odd
             a
             Task
             to
             prove
             that
             Men
             must
             understand
             their
             Prayers
             ,
             as
             it
             would
             be
             to
             prove
             that
             the
             use
             of
             Speech
             is
             to
             be
             understood
             .
          
           
             15.
             
             
               A
               Company
               of
               Christians
               voluntarily
               separating
               from
               all
               other
               Christian
               Societies
               ,
               condemning
               their
               Doctrines
               and
               Rites
               ,
               destitute
               also
               of
               any
               visible
               correspondence
               with
               them
               in
               the
               Eucharist
               ,
               in
               any
               Religious
               Assemblies
               or
               Solemn
               Devotions
               ;
               can
               ,
               notwithstanding
               this
               perverse
               ,
               intire
               ,
               and
               manifest
               Separation
               be
               a
               Mystical
               Member
               of
               Christ
               in
               Catholick
               Unity
               ,
               and
               a
               Charitable
               part
               of
               the
               Catholick
               Church
               .
            
          
           
             In
             answer
             to
             this
             I
             told
             him
             ,
             that
             
               if
               he
               applies
            
             
             
               this
               to
               us
               ,
               it
               is
               manifestly
               false
               ;
               for
               though
               we
               do
               not
               Communicate
               with
               the
               Church
               of
            
             Rome
             
               in
               her
               corrupt
               Worship
               ,
               yet
               there
               are
               many
               Christian
               Churches
               with
               which
               we
               can
               and
               do
               Communicate
               ;
               and
               separate
               our selves
               no
               farther
               from
               any
               Society
               of
               Christians
               ,
               than
               they
               separate
               themselves
               from
               the
               Primitive
               and
               Apostolick
               Church
               ;
               that
               if
               the
               Church
               of
            
             England
             
               be
               a
               true
               Apostolick
               Church
               in
               Faith
               ,
               and
               Worship
               ,
               and
               Government
               ,
               and
               separates
               from
               other
               Churches
               only
               upon
               account
               of
               such
               Corruptions
               as
               will
               justifie
               a
               separation
               ,
               what
               should
               hinder
               her
               from
               being
               a
               Mystical
               Member
               of
               Christ
               ,
               in
               Catholick
               Unity
               ,
               
               and
               a
               Charitable
               part
               of
               the
               Catholick
               Church
               ?
               for
               a
               true
               Apostolick
               Faith
               and
               Worship
               does
               certainly
               make
               us
               the
               Mystical
               Members
               of
               Christs
               Body
               ,
               or
               else
               I
               desire
               to
               know
               what
               does
               ?
               That
               Catholick
               Unity
               is
               not
               violated
               by
               a
               just
               separation
               ,
               and
               dangerous
               Corruptions
               in
               Faith
               and
               Worship
               are
               a
               just
               cause
               of
               separation
               .
            
             Come
             out
             from
             among
             them
             ,
             and
             ,
             be
             ye
             separate
             ,
             saith
             the
             Lord
             ;
             and
             touch
             not
             the
             unclean
             thing
             and
             I
             will
             receive
             you
             2
             Cor
             6.
             17.
             
          
           
             All
             that
             our
             Author
             replies
             to
             this
             is
             ,
             that
             This
             
             
               Proposition
               relates
               to
               matter
               of
               Fact
               ,
               which
               we
               affirm
               Protestants
               to
               have
               done
               ,
               and
               desire
               them
               to
               make
               out
               by
               Scripture
               the
               Lawfulness
               of
               it
               ,
               and
               its
               consistency
               with
               Catholick
               Unity
               and
               Charity
               .
            
             But
             I
             denied
             that
             we
             had
             done
             this
             ,
             and
             gave
             him
             in
             short
             my
             Reasons
             why
             I
             denied
             it
             ,
             which
             methinks
             might
             have
             deserved
             some
             notice
             :
             and
             as
             for
             our
             separation
             from
             the
             Corruptions
             of
             the
             Church
             of
             Rome
             ,
             that
             I
             gave
             him
             my
             Reasons
             for
             ,
             and
             such
             as
             ,
             it
             seems
             ,
             he
             had
             no
             mind
             to
             answer
             ;
             that
             separation
             might
             sometimes
             be
             lawful
             and
             necessary
             ,
             and
             therefore
             not
             chargeable
             with
             Schism
             ,
             nor
             a
             breach
             of
             Catholick
             Unity
             ,
             I
             proved
             from
             the
             Text
             now
             quoted
             .
             
               Come
               out
               from
               among
               them
            
             ,
             &c.
             to
             which
             he
             says
             ,
             
               If
               I
               intend
               this
               for
               a
               Proof
               ,
               then
               it
               must
               import
               that
               it
               is
               the
               Duty
               of
               one
               Christian
               ,
               or
               a
               Party
               pretending
               to
               be
               a
               National
               Church
               to
               come
               out
               of
               the
               Catholick
               Church
               ,
               and
               be
               separate
               from
               her
               ;
               less
               than
               this
               will
               not
               reach
               the
               Protestant
               Case
               ,
               and
               so
               much
               as
               this
               will
               by
               no
               means
               agree
               with
               one
               Holy
               Church
               ,
               wherein
               alone
               the
               Communion
               of
               Saints
               ,
               Remission
               of
               Sins
               ,
               and
               Life
               Everlasting
               are
               to
               be
               found
               .
            
          
           
           
             But
             how
             is
             this
             the
             Protestant
             Case
             ?
             How
             does
             separation
             from
             the
             Church
             of
             Rome
             ,
             and
             that
             no
             farther
             neither
             than
             she
             is
             Corrupt
             ,
             come
             to
             be
             a
             separation
             from
             the
             Catholick
             Church
             ?
             He
             knows
             that
             we
             deny
             the
             Church
             of
             Rome
             to
             be
             the
             Catholick
             Church
             ,
             and
             we
             know
             that
             he
             can
             never
             prove
             it
             to
             be
             so
             ;
             and
             whatever
             Church
             or
             Churches
             have
             corrupted
             the
             Faith
             and
             Worship
             of
             Christ
             ,
             we
             shall
             make
             no
             scruple
             at
             all
             to
             separate
             from
             them
             in
             such
             Corruptions
             ,
             and
             have
             the
             whole
             Gospel
             to
             justifie
             us
             in
             it
             ;
             for
             in
             such
             Cases
             we
             are
             under
             the
             same
             obligation
             to
             separate
             ,
             that
             we
             are
             to
             profess
             the
             true
             Faith
             ,
             and
             practise
             the
             true
             Worship
             of
             Christ.
             
          
           
             All
             that
             can
             be
             charged
             upon
             the
             Church
             of
             England
             is
             ,
             that
             she
             renounced
             the
             Supremacy
             of
             the
             Bishop
             of
             Rome
             ,
             and
             denied
             Obedience
             and
             Subjection
             to
             that
             See
             ,
             which
             never
             had
             any
             Divine
             Right
             to
             claim
             it
             :
             and
             that
             she
             reformed
             those
             Errors
             in
             Doctrine
             ,
             and
             Corruptions
             in
             Worship
             ,
             which
             she
             formerly
             was
             guilty
             of
             .
             This
             charge
             we
             readily
             own
             ,
             but
             deny
             that
             this
             is
             Schism
             of
             Separation
             from
             the
             Catholick
             Church
             .
          
           
             For
             till
             our
             Author
             can
             prove
             that
             the
             Unity
             of
             the
             Catholick
             Church
             consists
             in
             subjection
             to
             the
             Bishop
             of
             Rome
             ,
             it
             is
             ridiculous
             to
             charge
             us
             with
             breaking
             Catholick
             Unity
             ,
             by
             denying
             that
             Obedience
             which
             we
             do
             not
             owe
             ;
             and
             when
             he
             can
             prove
             this
             essential
             to
             Catholick
             Unity
             to
             submit
             to
             the
             Bishop
             of
             Rome
             ,
             as
             the
             visible
             Head
             of
             the
             Church
             ,
             we
             will
             own
             our selves
             to
             be
             Schismaticks
             .
             But
             then
             I
             must
             mind
             him
             what
             he
             is
             to
             prove
             ,
             viz.
             that
             by
             a
             Divine
             Institution
             the
             Bishop
             of
             Rome
             is
             
             the
             visible
             Head
             of
             Unity
             ,
             to
             whom
             all
             Churches
             must
             submit
             ,
             for
             nothing
             can
             be
             essential
             to
             the
             Unity
             of
             the
             Church
             but
             what
             Christ
             himself
             has
             made
             so
             ;
             and
             what
             is
             not
             absolutely
             essential
             may
             be
             changed
             and
             altered
             ,
             when
             there
             is
             absolute
             necessity
             for
             it
             ,
             without
             a
             sinful
             breach
             of
             Unity
             ;
             and
             therefore
             though
             they
             cannot
             make
             good
             their
             claim
             to
             this
             Universal
             Supremacy
             ,
             not
             so
             much
             as
             
             by
             Ecclesiastical
             Canons
             and
             Constitutions
             ,
             and
             ancient
             Customs
             ,
             as
             has
             been
             often
             proved
             by
             Learned
             Protestants
             ;
             yet
             to
             shorten
             that
             Dispute
             ,
             which
             to
             be
             sure
             none
             but
             Learned
             Men
             can
             be
             judges
             of
             ;
             whatever
             Jurisdiction
             or
             Primacy
             they
             pretend
             to
             ,
             have
             been
             formerly
             granted
             by
             Ancient
             Councils
             to
             the
             Bishop
             of
             Rome
             ,
             may
             be
             retrenched
             or
             denied
             without
             the
             Guilt
             of
             Schism
             ,
             when
             it
             proves
             a
             manifest
             Oppression
             of
             the
             Christian
             Church
             ,
             and
             serves
             only
             to
             justifie
             and
             perpetuate
             the
             most
             Notorious
             and
             Intolerable
             Corruptions
             of
             the
             Christian
             Religion
             .
             And
             the
             Reason
             is
             very
             plain
             ,
             because
             all
             human
             Constitutions
             are
             alterable
             ,
             and
             what
             is
             alterable
             ought
             to
             be
             altered
             ,
             when
             the
             indispensable
             Necessities
             of
             the
             Church
             and
             of
             Religion
             require
             it
             .
             Catholick
             Unity
             requires
             no
             Superiority
             ,
             or
             Jurisdiction
             of
             one
             Bishop
             or
             one
             Church
             over
             another
             ,
             but
             only
             Mutual
             Concord
             and
             Brotherly
             Correspondence
             ;
             and
             therefore
             a
             Church
             which
             rejects
             any
             Foreign
             Jurisdiction
             ,
             may
             yet
             maintain
             Catholick
             Unity
             ,
             as
             the
             African
             Churches
             did
             in
             St.
             Cyprians
             days
             .
             The
             Combination
             indeed
             of
             Neighbour
             Churches
             and
             Bishops
             ,
             for
             the
             more
             convenient
             Exercise
             of
             Ecclesiastical
             Discipline
             and
             Government
             ,
             we
             grant
             was
             very
             Ancient
             ,
             
             and
             is
             of
             great
             use
             to
             this
             day
             ;
             but
             if
             such
             Combinations
             as
             these
             degenerate
             from
             their
             first
             Institution
             ,
             and
             by
             the
             Tyranny
             and
             Encroachments
             of
             some
             usurping
             Bishops
             is
             improved
             into
             a
             Temporal
             Monarchy
             ,
             and
             invasion
             upon
             the
             inherent
             Rights
             and
             Liberties
             of
             all
             other
             Bishops
             and
             Churches
             ,
             I
             would
             desire
             to
             know
             why
             these
             Oppressed
             Bishops
             and
             Churches
             may
             not
             vindicate
             their
             own
             Rights
             and
             Liberties
             ,
             and
             cast
             off
             such
             an
             intolerable
             Yoak
             ?
          
           
             No
             ,
             you
             'l
             say
             ,
             when
             such
             a
             Superiority
             and
             Subordination
             of
             Churches
             is
             Ordered
             and
             Decreed
             by
             general
             Councils
             ,
             which
             is
             the
             Supream
             Authority
             in
             the
             Church
             ,
             no
             change
             nor
             alteration
             can
             be
             made
             but
             by
             an
             equal
             Authority
             ;
             and
             therefore
             no
             particular
             Bishops
             or
             Churches
             can
             reject
             any
             such
             Jurisdiction
             ,
             unless
             it
             be
             revoked
             by
             a
             general
             Council
             ,
             without
             the
             guilt
             of
             Schism
             .
          
           
             Now
             in
             Answer
             to
             this
             ,
             Let
             us
             consider
             ,
             1.
             
             Suppose
             such
             an
             aspiring
             Bishop
             has
             usurped
             such
             an
             Authority
             ,
             as
             was
             never
             Orginally
             granted
             him
             by
             any
             Council
             ;
             that
             he
             has
             improved
             a
             Primacy
             of
             order
             (
             which
             yet
             is
             more
             than
             the
             Nicene
             Canons
             granted
             to
             the
             Bishop
             of
             Rome
             )
             into
             a
             Supremacy
             of
             Jurisdiction
             ,
             and
             has
             enlarged
             his
             Patriarchate
             beyond
             its
             original
             Bounds
             ,
             may
             not
             that
             be
             taken
             away
             without
             a
             general
             Council
             ,
             which
             was
             usurped
             indeed
             but
             never
             given
             ?
          
           
             2ly
             .
             Suppose
             a
             general
             Council
             had
             granted
             what
             it
             had
             no
             right
             to
             give
             ;
             as
             it
             must
             have
             done
             ,
             if
             ever
             any
             general
             Council
             had
             granted
             or
             confirmed
             the
             Popes
             Pretensions
             ,
             of
             being
             the
             Universal
             Bishop
             and
             visible
             Head
             of
             the
             Church
             ,
             
             and
             the
             Fountain
             of
             all
             Ecclesiastical
             Authority
             ,
             and
             granted
             away
             these
             Rights
             and
             Powers
             ,
             which
             are
             inherent
             in
             every
             Church
             ,
             and
             inseparable
             from
             the
             Episcopal
             Office.
             For
             it
             is
             not
             in
             Ecclesiastical
             as
             it
             is
             in
             Civil
             Rights
             ;
             Men
             may
             irrevocably
             grant
             away
             their
             own
             Civil
             Rights
             and
             Liberties
             ,
             but
             all
             the
             Authority
             in
             the
             Church
             cannot
             give
             away
             it self
             ,
             nor
             grant
             the
             whole
             intire
             Episcopacy
             ,
             with
             all
             the
             Rights
             and
             Powers
             of
             it
             ,
             to
             any
             one
             Bishop
             .
             If
             Bishops
             will
             not
             exercise
             that
             Power
             which
             Christ
             has
             given
             them
             ,
             they
             are
             accountable
             to
             their
             Lord
             for
             it
             ;
             but
             they
             cannot
             give
             it
             away
             ,
             neither
             from
             themselves
             ,
             nor
             from
             their
             Successors
             ;
             for
             it
             is
             theirs
             only
             to
             use
             ,
             not
             to
             part
             with
             ;
             and
             therefore
             every
             Bishop
             may
             reassume
             such
             Rights
             ,
             though
             a
             general
             Council
             should
             give
             them
             away
             ,
             because
             the
             grant
             is
             void
             in
             it self
             .
          
           
             3ly
             .
             Especially
             when
             the
             Regular
             means
             of
             Redress
             is
             made
             impossible
             by
             such
             Usurpations
             ;
             when
             the
             Christian
             Church
             is
             so
             inslaved
             to
             the
             Will
             and
             Pleasure
             of
             one
             Domineering
             Bishop
             ,
             that
             there
             can
             be
             no
             general
             Council
             unless
             he
             call
             it
             ,
             and
             preside
             in
             it
             ,
             and
             confirm
             it
             by
             his
             own
             Authority
             ;
             and
             how
             impossible
             it
             is
             this
             way
             to
             cast
             off
             such
             an
             usurping
             Power
             ,
             when
             the
             Usurper
             must
             be
             the
             Judg
             in
             his
             own
             Cause
             ;
             I
             need
             not
             prove
             ,
             especially
             when
             Christian
             Princes
             and
             Bishops
             are
             so
             devoted
             to
             the
             See
             of
             Rome
             ,
             either
             linked
             to
             it
             by
             secular
             Interests
             ,
             or
             over-awed
             by
             Superstition
             ;
             that
             it
             is
             in
             vain
             to
             expect
             that
             such
             a
             Council
             should
             Redress
             such
             Abuses
             ,
             as
             they
             themselves
             are
             fond
             of
             ;
             or
             if
             they
             would
             have
             them
             
             Redressed
             if
             they
             could
             ,
             yet
             dare
             not
             venture
             to
             attempt
             it
             ;
             must
             all
             Bishops
             now
             and
             Churches
             quietly
             submit
             to
             such
             Usurpations
             ,
             because
             the
             greatest
             number
             of
             them
             will
             not
             ,
             or
             dare
             not
             ,
             vindicate
             their
             own
             Rights
             ?
             Is
             it
             then
             unlawful
             for
             Christian
             Bishops
             to
             Exercise
             that
             Authority
             which
             Christ
             has
             given
             them
             ,
             and
             of
             which
             they
             must
             give
             an
             Account
             ,
             if
             they
             happen
             to
             be
             out-voted
             by
             other
             Bishops
             ;
             I
             grant
             the
             less
             number
             of
             Bishops
             cannot
             make
             Laws
             for
             the
             Universal
             Church
             ,
             in
             opposition
             to
             the
             greater
             numbers
             ;
             whatever
             Constitutions
             owe
             their
             Authority
             to
             mutual
             Consent
             ,
             must
             in
             all
             reason
             be
             confirmed
             and
             over-ruled
             by
             the
             greater
             numbers
             ;
             but
             the
             less
             number
             ,
             nay
             any
             single
             Bishop
             may
             observe
             the
             Institutions
             of
             our
             Saviour
             ,
             and
             exercise
             that
             Authority
             which
             he
             has
             given
             him
             ,
             without
             asking
             leave
             of
             general
             Councils
             ,
             nay
             in
             opposition
             to
             them
             ;
             for
             the
             Authority
             and
             Institution
             of
             our
             Saviour
             is
             beyond
             all
             the
             general
             Councils
             in
             the
             World.
             
          
           
             4.
             
             Especially
             when
             we
             have
             the
             consent
             of
             much
             the
             greater
             number
             of
             Bishops
             ,
             without
             their
             meeting
             in
             a
             general
             Council
             .
             All
             the
             Eastern
             Bishops
             ,
             which
             are
             much
             more
             numerous
             than
             the
             Western
             ,
             I
             cannot
             say
             ,
             have
             cast
             off
             the
             Authority
             of
             the
             Bishop
             of
             Rome
             ,
             because
             they
             never
             owned
             it
             ,
             but
             yet
             they
             oppose
             and
             reject
             his
             Authority
             ,
             as
             much
             as
             the
             Bishops
             of
             England
             do
             ;
             and
             therefore
             our
             Reformers
             in
             casting
             off
             the
             Pope
             ,
             did
             nothing
             but
             what
             they
             had
             the
             Authority
             of
             the
             whole
             Eastern
             Church
             to
             justifie
             ;
             which
             I
             take
             to
             be
             as
             good
             as
             a
             Council
             of
             Western
             Bishops
             ,
             though
             they
             may
             call
             it
             General
             :
             For
             the
             Business
             
             of
             a
             Council
             in
             such
             cases
             ,
             is
             not
             to
             consent
             to
             some
             new
             Laws
             ,
             but
             to
             declare
             ancient
             and
             original
             Rights
             ;
             and
             if
             we
             have
             their
             authentick
             Declarations
             in
             this
             matter
             ,
             we
             need
             no
             more
             :
             For
             we
             do
             not
             so
             much
             want
             their
             Authority
             ,
             as
             their
             Judgment
             in
             this
             Point
             .
             It
             is
             a
             very
             daring
             thing
             to
             oppose
             the
             universal
             Consent
             of
             the
             whole
             Christian
             Church
             ;
             and
             no
             private
             Bishops
             ,
             nor
             National
             Combination
             of
             Bishops
             ,
             would
             be
             able
             to
             bear
             up
             against
             such
             a
             Prejudice
             ;
             but
             when
             we
             have
             the
             concurrent
             Opinions
             of
             the
             greatest
             number
             of
             Christian
             Bishops
             ,
             we
             need
             not
             much
             concern
             our selves
             for
             want
             of
             the
             Formality
             of
             a
             Western
             Council
             ,
             who
             are
             interested
             Parties
             ;
             yes
             ,
             you
             'l
             say
             ,
             at
             least
             the
             Church
             of
             England
             was
             subject
             to
             the
             Jurisdiction
             of
             the
             Western
             Patriarch
             ,
             and
             therefore
             ought
             not
             to
             have
             innovated
             without
             the
             Patriarchal
             Authority
             ,
             and
             a
             Patriarchal
             Council
             ,
             nor
             to
             have
             rejected
             the
             Patriarchal
             Authority
             ,
             which
             was
             confirmed
             by
             ancient
             Councils
             .
             Now
             ,
             not
             to
             dispute
             this
             at
             present
             ,
             Whether
             England
             were
             subject
             to
             the
             Bishop
             
             of
             Rome
             ,
             as
             the
             Western
             Patriarch
             ,
             which
             it
             is
             certain
             our
             Brittish
             Bishops
             ,
             when
             Austin
             the
             Monk
             came
             into
             England
             ,
             would
             not
             own
             ;
             and
             which
             was
             never
             granted
             by
             any
             ancient
             General
             Council
             :
             and
             the
             Submission
             of
             the
             English
             Bishops
             afterwards
             by
             Fear
             or
             Flattery
             ,
             could
             never
             give
             such
             a
             Right
             as
             should
             oblige
             all
             their
             Successours
             for
             future
             Ages
             ;
             yet
             I
             say
             this
             Patriarchal
             Authority
             is
             not
             the
             Dispute
             between
             the
             Church
             of
             England
             and
             the
             Church
             of
             Rome
             .
             Our
             Reformers
             took
             no
             notice
             of
             the
             Patriarchal
             Authority
             ,
             but
             the
             Universal
             Headship
             and
             Supremacy
             of
             the
             Bishop
             of
             Rome
             ,
             as
             is
             evident
             
             from
             the
             Articles
             of
             our
             Church
             ,
             in
             which
             there
             is
             no
             mention
             of
             it
             :
             And
             this
             was
             such
             an
             Usurpation
             as
             might
             be
             renounced
             ,
             without
             the
             Authority
             of
             any
             Council
             ,
             as
             I
             have
             already
             shown
             .
             Indeed
             his
             Patriarchal
             Authority
             ,
             if
             he
             had
             any
             ,
             necessarily
             fell
             with
             it
             :
             For
             when
             he
             challenges
             such
             an
             exorbitant
             Power
             ,
             so
             far
             exceeding
             the
             Bounds
             and
             Limits
             of
             a
             Patriarchal
             Authority
             ,
             and
             will
             exercise
             all
             ,
             if
             he
             exercise
             any
             ,
             and
             will
             hold
             Communion
             with
             none
             upon
             any
             other
             terms
             ,
             and
             will
             not
             be
             confined
             to
             a
             meer
             Patriarchal
             Jurisdiction
             ,
             we
             must
             necessarily
             renounce
             all
             Subjection
             to
             him
             to
             deliver
             our selves
             from
             his
             Usurpations
             ;
             when
             his
             pretended
             Patriarchate
             is
             swallowed
             up
             in
             his
             Universal
             Headship
             ,
             he
             may
             thank
             himself
             ,
             if
             he
             forfeits
             what
             he
             might
             with
             a
             better
             Appearance
             make
             some
             Pretence
             to
             ,
             by
             challenging
             so
             much
             more
             than
             ever
             was
             his
             right
             .
             And
             the
             Patriarchal
             Authority
             it self
             ,
             could
             he
             have
             made
             any
             pretences
             to
             it
             ,
             which
             he
             never
             could
             over
             the
             Church
             of
             England
             ,
             which
             was
             originally
             a
             free
             and
             independent
             Church
             ,
             being
             but
             a
             human
             Constitution
             ,
             may
             be
             renounced
             without
             Schism
             ,
             when
             necessity
             requires
             it
             ;
             and
             certainly
             ,
             if
             ever
             there
             can
             be
             any
             necessity
             for
             such
             a
             Rupture
             ,
             it
             becomes
             necessary
             then
             ,
             when
             it
             swells
             into
             a
             boundless
             ,
             and
             unlimited
             Authority
             ,
             to
             the
             Oppression
             of
             the
             whole
             Christian
             Church
             in
             her
             essential
             Rights
             and
             Liberties
             .
          
           
             5ly
             .
             There
             is
             one
             thing
             more
             I
             would
             have
             observed
             for
             the
             right
             stating
             of
             this
             Dispute
             about
             Schism
             .
             viz.
             the
             difference
             between
             Schism
             from
             the
             Catholick
             Church
             ,
             and
             the
             Breach
             of
             Ecclesiastical
             
             Communion
             between
             different
             Churches
             .
             In
             the
             first
             Sense
             Schism
             cuts
             us
             off
             from
             the
             Body
             of
             Christ
             ,
             and
             consequently
             puts
             us
             out
             of
             a
             state
             of
             Salvation
             ;
             and
             therefore
             it
             can
             be
             nothing
             less
             than
             a
             Separation
             from
             the
             Communion
             of
             the
             Church
             in
             things
             essential
             to
             Faith
             ,
             or
             Worship
             ,
             or
             Government
             ;
             for
             in
             this
             sense
             no
             man
             can
             be
             a
             Schismatick
             ,
             without
             ,
             in
             some
             Degree
             or
             other
             ,
             forfeiting
             his
             Christianity
             ,
             and
             his
             essential
             Right
             to
             Christian
             Communion
             .
          
           
             Ecclesiastical
             Communion
             is
             the
             Union
             of
             several
             distinct
             Churches
             into
             one
             Ecclesiastical
             Body
             for
             mutual
             Advice
             and
             Counsel
             ,
             and
             the
             more
             pure
             Administration
             of
             Discipline
             .
             When
             several
             Bishops
             who
             have
             originally
             all
             the
             same
             Authority
             in
             the
             Government
             of
             their
             several
             Churches
             ,
             bestow
             different
             Powers
             on
             some
             Bishops
             ,
             whom
             they
             advance
             above
             others
             with
             the
             Title
             and
             Authority
             of
             Metropolitans
             ,
             or
             Patriarchs
             ,
             with
             a
             Power
             of
             calling
             Synods
             ,
             and
             receiving
             Appeals
             ,
             and
             the
             principal
             Authority
             of
             Ordinations
             ;
             and
             govern
             their
             several
             Churches
             by
             such
             Ecclesiastical
             Laws
             ,
             as
             are
             agreed
             on
             by
             common
             Consent
             ,
             or
             the
             major
             Vote
             ,
             This
             is
             a
             very
             useful
             Constitution
             ,
             and
             of
             great
             Antiquity
             in
             the
             Church
             ,
             if
             it
             had
             not
             its
             beginning
             in
             the
             Apostles
             times
             ;
             and
             for
             any
             Bishop
             or
             Church
             causelessly
             to
             break
             such
             a
             Confederacy
             as
             this
             ,
             is
             a
             very
             great
             Evil
             ,
             and
             has
             the
             Guilt
             and
             Crime
             of
             Schism
             ;
             but
             yet
             it
             does
             not
             seem
             to
             be
             such
             a
             Schism
             as
             divides
             the
             intrinsick
             Unity
             of
             the
             Catholick
             Church
             ,
             and
             cuts
             off
             such
             a
             Church
             from
             the
             Body
             of
             Christ.
             For
             the
             Unity
             of
             the
             Catholick
             Church
             consists
             in
             one
             Faith
             ,
             and
             Worship
             ,
             and
             Charity
             ,
             and
             such
             an
             external
             Communion
             ,
             when
             occasion
             offers
             ,
             shows
             ,
             
             that
             we
             are
             all
             the
             Disciples
             of
             the
             same
             common
             Lord
             and
             Saviour
             ;
             and
             own
             each
             other
             for
             Brethren
             ;
             but
             the
             Church
             may
             be
             the
             
               one
               Body
            
             of
             Christ
             ,
             without
             being
             
               one
               Ecclesiastical
               Body
            
             ,
             under
             one
             governing
             Head
             ,
             which
             it
             is
             impossible
             the
             whole
             Christian
             Church
             should
             be
             ;
             and
             therefore
             a
             Church
             which
             divides
             it self
             from
             that
             Ecclesiastical
             Body
             ,
             to
             which
             it
             did
             once
             belong
             ;
             if
             it
             have
             just
             and
             necessary
             Reasons
             for
             what
             it
             does
             ,
             is
             wholly
             blameless
             ,
             nay
             ,
             commendable
             for
             it
             ;
             if
             it
             have
             not
             ,
             it
             sins
             according
             to
             the
             nature
             and
             aggravation
             of
             the
             Crime
             ;
             but
             still
             may
             be
             a
             Member
             of
             the
             Catholick
             Church
             ,
             and
             still
             enjoy
             all
             the
             Priviledges
             of
             a
             true
             Catholick
             Church
             ,
             
               the
               Communion
               of
               Saints
               ,
               the
               Forgiveness
               of
               Sins
               ,
               and
               the
               Promises
               of
               everlasting
               Life
               :
            
             Which
             shows
             us
             how
             the
             holy
             Catholick
             Church
             in
             the
             Creed
             may
             be
             One
             ,
             notwithstanding
             all
             those
             Divisions
             of
             Christendom
             ,
             which
             are
             occasioned
             by
             the
             Quarrels
             of
             Bishops
             ,
             and
             the
             Disputes
             about
             Ecclesiastical
             Canons
             ,
             and
             Ecclesiastical
             Jurisdiction
             .
             Those
             who
             are
             the
             Beginners
             or
             Fomentors
             of
             such
             Divisions
             ,
             shall
             answer
             it
             to
             their
             Lord
             and
             Judge
             ,
             as
             they
             shall
             all
             their
             other
             personal
             Miscarriages
             :
             but
             it
             would
             be
             very
             hard
             ,
             if
             such
             a
             Church
             ,
             which
             in
             its
             Faith
             and
             Worship
             is
             truly
             Catholick
             ,
             should
             be
             cut
             off
             from
             the
             Body
             of
             Christ
             ,
             and
             all
             the
             Members
             of
             it
             put
             out
             of
             a
             State
             of
             Salvation
             ,
             because
             the
             Bishops
             and
             Pastors
             of
             such
             Churches
             think
             fit
             to
             divide
             themselves
             from
             that
             Ecclesiastical
             Body
             ,
             to
             which
             they
             were
             united
             by
             Custom
             ,
             or
             ancient
             Canons
             .
             Now
             this
             is
             the
             most
             they
             can
             make
             of
             our
             forsaking
             the
             Ecclesiastical
             Communion
             of
             the
             Church
             of
             Rome
             ;
             That
             we
             have
             divided
             
             our selves
             from
             the
             Bishop
             of
             Rome
             ,
             to
             whom
             by
             Custom
             ,
             or
             some
             pretended
             Canons
             ,
             we
             owed
             Obedience
             and
             Subjection
             ;
             which
             I
             have
             proved
             to
             be
             very
             innocent
             in
             us
             ,
             because
             it
             was
             necessary
             :
             But
             suppose
             it
             were
             a
             causeless
             and
             criminal
             Separation
             ,
             yet
             it
             is
             only
             an
             Ecclesiastical
             Schism
             ,
             which
             does
             not
             separate
             us
             from
             the
             Catholick
             Church
             ,
             though
             it
             does
             from
             that
             Ecclesiastical
             Body
             ,
             of
             which
             the
             Bishop
             of
             Rome
             makes
             himself
             the
             Head.
             
          
           
             This
             ,
             I
             think
             ,
             is
             a
             sufficient
             Justification
             of
             the
             Church
             of
             England
             in
             rejecting
             the
             Authority
             of
             the
             Church
             of
             Rome
             ;
             and
             her
             reforming
             the
             Errors
             and
             Corruptions
             of
             Faith
             and
             Worship
             ,
             needs
             no
             defence
             at
             all
             ,
             though
             there
             were
             never
             a
             pure
             and
             reformed
             Church
             in
             the
             World
             besides
             her self
             .
             For
             I
             would
             desire
             our
             Author
             to
             tell
             me
             ,
             whether
             it
             be
             a
             fault
             to
             reform
             the
             Corruptions
             of
             Faith
             and
             Worship
             .
             Can
             it
             be
             a
             fault
             then
             to
             believe
             as
             Christ
             has
             taught
             ,
             and
             to
             worship
             God
             as
             he
             has
             prescribed
             ?
             Is
             it
             possible
             that
             the
             true
             Catholick
             Faith
             and
             Worship
             should
             ever
             be
             a
             Crime
             ?
             if
             it
             be
             not
             ,
             then
             it
             can
             be
             no
             fault
             to
             make
             the
             Doctrines
             and
             Institutions
             of
             our
             Saviour
             ,
             the
             Rule
             of
             our
             Faith
             and
             Worship
             ;
             and
             that
             is
             all
             that
             we
             mean
             by
             reforming
             ;
             not
             to
             mend
             Christian
             Religion
             ,
             but
             to
             return
             to
             Primitive
             Christianity
             .
             To
             cast
             such
             Doctrines
             out
             of
             our
             Creed
             ,
             as
             Christ
             never
             taught
             ,
             and
             to
             reject
             all
             new
             and
             suspected
             Worships
             :
             And
             if
             it
             be
             always
             a
             Duty
             to
             profess
             what
             Christ
             and
             his
             Apostles
             have
             taught
             ,
             and
             to
             practise
             as
             they
             have
             commanded
             ;
             then
             if
             ever
             we
             believed
             or
             practised
             otherwise
             ,
             it
             is
             necessary
             to
             reform
             ;
             which
             is
             not
             in
             a
             proper
             sense
             to
             reform
             the
             Church
             ,
             or
             the
             Christian
             Faith
             and
             Worship
             ,
             but
             to
             
             reform
             our selves
             .
             For
             the
             Christian
             Faith
             and
             Worship
             is
             always
             the
             same
             ;
             and
             if
             there
             be
             any
             thing
             to
             be
             reformed
             ,
             it
             must
             be
             our
             own
             Errors
             and
             Mistakes
             .
          
           
             What
             then
             is
             the
             Fault
             of
             the
             Church
             of
             England
             ?
             Why
             cannot
             she
             be
             
               a
               mystical
               Member
               of
               Christ
               in
               Catholick
               Unity
               ,
               or
               a
               charitable
               part
               of
               the
               Catholick
               Church
               ?
            
             The
             Charge
             is
             drawn
             up
             against
             her
             ,
             under
             three
             Heads
             .
             1.
             
             That
             
               she
               voluntarily
               separates
               from
               all
               other
               Christian
               Societies
               .
               2.
               
               Condemns
               their
               Doctrines
               and
               Rights
               .
               3.
               
               Has
               no
               visible
               Correspondence
               with
               them
               in
               the
               Eucharist
               ,
               nor
               in
               any
               religious
               Assemblies
               ,
               nor
               solemn
               Devotions
               .
            
             Let
             us
             consider
             these
             distinctly
             .
          
           
             1.
             
             The
             Church
             of
             
               England
               voluntarily
               separates
               from
               all
               other
               Christian
               Societies
               .
            
             This
             I
             told
             him
             was
             false
             as
             to
             matter
             of
             Fact
             ;
             for
             there
             are
             a
             great
             many
             Christian
             Societies
             which
             we
             can
             ,
             and
             do
             hold
             Communion
             with
             ,
             as
             opportunity
             serves
             ;
             and
             he
             can
             never
             make
             good
             this
             Charge
             ,
             but
             by
             denying
             ,
             that
             there
             are
             any
             other
             Christian
             Societies
             besides
             the
             Church
             of
             Rome
             ;
             which
             ,
             I
             suppose
             ,
             is
             what
             he
             intends
             .
             Well!
             we
             do
             separate
             ,
             he
             says
             ,
             and
             that
             voluntarily
             from
             the
             Church
             of
             Rome
             ,
             that
             is
             ,
             from
             all
             Christian
             Societies
             .
             Now
             I
             grant
             we
             do
             separate
             from
             the
             Bishop
             and
             the
             Church
             of
             Rome
             ,
             considered
             as
             the
             Principle
             and
             Center
             of
             Catholick
             Unity
             ,
             as
             I
             observed
             before
             ;
             but
             considered
             as
             a
             Christian
             Church
             ,
             so
             I
             deny
             ,
             that
             we
             separate
             from
             the
             Church
             of
             Rome
             ,
             or
             any
             other
             Christian
             Church
             ,
             as
             far
             as
             they
             are
             Christian
             ,
             and
             we
             are
             bound
             to
             communicate
             with
             them
             no
             farther
             .
             For
             ,
             I
             pray
             ,
             consider
             what
             Christian
             Communion
             is
             ,
             which
             certainly
             
             is
             nothing
             else
             but
             to
             communicate
             in
             the
             true
             Christian
             Faith
             and
             Worship
             ;
             for
             to
             communicate
             in
             Judaism
             ,
             Paganism
             ,
             Mahumatism
             ,
             or
             any
             unchristian
             Doctrines
             or
             Practices
             ,
             certainly
             is
             not
             Christian
             Communion
             :
             And
             therefore
             every
             Church
             is
             more
             or
             less
             perfect
             in
             Christian
             Communion
             ,
             according
             to
             the
             Purity
             and
             Perfection
             of
             her
             Faith
             and
             Worship
             .
             If
             then
             the
             Church
             of
             England
             professes
             the
             true
             Christian
             Faith
             ,
             and
             worships
             God
             according
             to
             the
             Gospel
             of
             his
             Son
             ,
             without
             any
             corrupt
             Mixtures
             and
             Innovations
             ,
             as
             far
             as
             true
             Faith
             and
             Worship
             reaches
             ,
             she
             is
             in
             Communion
             with
             all
             the
             Christian
             Churches
             in
             the
             World
             ;
             for
             she
             agrees
             with
             them
             in
             all
             that
             they
             believe
             or
             practise
             ,
             which
             is
             truly
             Christian
             ,
             and
             Christian
             Communion
             extends
             no
             farther
             .
          
           
             Well
             ,
             but
             when
             the
             whole
             Church
             was
             agreed
             in
             Faith
             and
             Worship
             ,
             we
             broke
             this
             Bond
             of
             Unity
             by
             a
             pretended
             Reformation
             .
             Suppose
             this
             ,
             the
             Question
             still
             is
             ,
             Whether
             this
             Unity
             of
             the
             Church
             was
             a
             Christian
             Communion
             ?
             for
             if
             it
             were
             not
             ,
             it
             is
             no
             Separation
             from
             the
             Christian
             Church
             ,
             to
             leave
             its
             Communion
             in
             those
             things
             which
             are
             not
             Christian
             :
             And
             therefore
             the
             whole
             Controversie
             will
             still
             turn
             upon
             this
             Point
             ,
             whether
             the
             Reformation
             of
             the
             Church
             of
             England
             be
             a
             true
             Gospel
             Reformation
             ;
             for
             if
             we
             reformed
             nothing
             but
             what
             ought
             to
             be
             reformed
             ,
             then
             we
             separated
             no
             farther
             than
             we
             ought
             to
             separate
             ;
             and
             such
             a
             Separation
             ,
             if
             you
             will
             call
             it
             a
             Separation
             ,
             I
             hope
             ,
             is
             no
             Crime
             .
             Did
             Elias
             separate
             from
             the
             Jewish
             Church
             ,
             because
             he
             broke
             their
             Unity
             in
             the
             Worship
             of
             Baal
             ,
             and
             reduced
             them
             to
             the
             Institutions
             of
             the
             
             Moisaick
             Law
             ,
             which
             was
             the
             Standard
             of
             their
             Religion
             and
             Communion
             ?
             Just
             so
             the
             Church
             of
             England
             separated
             from
             the
             Church
             of
             Rome
             ,
             by
             rejecting
             those
             Articles
             of
             Faith
             ,
             and
             Forms
             of
             Worship
             ,
             which
             are
             not
             Christian.
             Some
             kind
             of
             Separation
             indeed
             there
             must
             be
             between
             a
             pure
             and
             a
             corrupt
             Church
             ,
             but
             if
             you
             would
             know
             on
             which
             side
             the
             Separation
             is
             criminal
             ,
             you
             must
             consider
             on
             which
             side
             the
             corruption
             is
             ;
             for
             necessary
             Truths
             can
             never
             make
             a
             criminal
             Separation
             .
             The
             Church
             which
             forsakes
             the
             Truth
             ,
             is
             always
             guilty
             of
             the
             Separation
             ,
             not
             the
             Church
             which
             forsakes
             Errors
             ;
             and
             therefore
             it
             is
             a
             ridiculous
             thing
             to
             charge
             those
             with
             the
             Schism
             ,
             who
             only
             forsake
             the
             Company
             ,
             when
             those
             are
             the
             Schismaticks
             ,
             who
             forsake
             the
             Truth
             .
             And
             yet
             this
             is
             the
             only
             pretence
             for
             the
             Church
             of
             Rome
             to
             charge
             us
             with
             Schism
             ,
             That
             they
             did
             not
             leave
             us
             ,
             but
             we
             left
             them
             ;
             they
             kept
             where
             they
             were
             ,
             and
             we
             went
             out
             from
             among
             them
             ,
             and
             forsook
             their
             Communion
             ;
             but
             it
             was
             because
             they
             had
             first
             forsaken
             the
             Apostolick
             Communion
             ,
             by
             corrupting
             the
             Apostolick
             Faith
             and
             Worship
             .
             They
             were
             the
             Deserters
             and
             Separatists
             ,
             we
             only
             returned
             to
             the
             true
             Christian
             Communion
             ,
             and
             were
             very
             sorry
             to
             leave
             them
             behind
             us
             .
             The
             short
             of
             it
             is
             this
             ,
             if
             we
             cannot
             justifie
             our
             Reformation
             ,
             we
             are
             Schismaticks
             ;
             if
             we
             can
             ,
             we
             are
             none
             :
             And
             I
             would
             desire
             all
             Protestants
             to
             take
             notice
             of
             this
             short
             Answer
             ,
             and
             stick
             to
             it
             ;
             for
             it
             is
             as
             certain
             as
             any
             Demonstration
             in
             Euolid
             ,
             that
             no
             man
             can
             be
             a
             Schismatick
             ,
             who
             forsakes
             no
             Society
             of
             Christians
             any
             farther
             than
             they
             forsake
             the
             Truth
             .
          
           
           
             2.
             
             The
             next
             charge
             is
             ,
             that
             we
             
               condemn
               their
               Doctrines
               and
               their
               Rights
            
             ;
             but
             do
             we
             condemn
             any
             thing
             which
             ought
             not
             to
             be
             condemned
             ?
             if
             we
             do
             it
             is
             indeed
             a
             fault
             ;
             but
             if
             we
             don't
             ,
             why
             are
             we
             blamed
             for
             it
             ?
          
           
             3.
             
             We
             have
             
               no
               visible
               Correspondence
               with
               them
               in
               the
               Eucharist
               ,
               nor
               in
               any
               Religious
               Assemblies
               ,
               nor
               Solemn
               Devotions
               .
            
             How
             so
             ?
             we
             visibly
             receive
             the
             Eucharist
             our selves
             ,
             and
             perform
             our
             Solemn
             Devotions
             in
             Publick
             Assemblies
             ,
             and
             this
             is
             to
             Communicate
             with
             the
             whole
             Christian
             Church
             in
             the
             same
             Sacraments
             and
             Worship
             ,
             and
             the
             only
             way
             that
             distant
             Churches
             have
             to
             Communicate
             with
             each
             other
             in
             Sacraments
             and
             Worship
             ;
             unless
             he
             thinks
             the
             Church
             of
             England
             must
             travel
             into
             France
             ,
             and
             Spain
             ,
             and
             Italy
             ,
             into
             Greece
             and
             AEgypt
             ,
             and
             all
             other
             remote
             Churches
             to
             Communicate
             with
             them
             .
          
           
             No
             ,
             but
             when
             their
             Worship
             is
             brought
             home
             to
             us
             ,
             we
             refuse
             to
             joyn
             with
             them
             ;
             right
             !
             for
             according
             to
             the
             Laws
             of
             Catholick
             Communion
             ,
             when
             they
             are
             in
             England
             they
             ought
             to
             Communicate
             with
             us
             ,
             not
             we
             with
             them
             ,
             according
             to
             St.
             Austins
             Rule
             ,
             to
             observe
             the
             Rights
             and
             Usages
             of
             the
             Church
             ,
             whither
             soever
             we
             come
             ,
             as
             far
             as
             they
             are
             Innocent
             ;
             if
             we
             denied
             to
             receive
             them
             to
             our
             Communion
             ,
             they
             might
             with
             better
             reason
             charge
             us
             with
             Schism
             ;
             but
             we
             are
             not
             bound
             to
             forsake
             the
             Communion
             of
             our
             own
             Church
             to
             follow
             Foreign
             Customs
             at
             home
             .
          
           
             But
             when
             we
             do
             come
             where
             their
             Worship
             is
             the
             Established
             Religion
             ,
             we
             still
             refuse
             to
             Communicate
             with
             them
             ;
             we
             do
             so
             indeed
             with
             the
             
             Roman
             Church
             ,
             but
             not
             with
             all
             other
             Christian
             Societies
             ;
             and
             the
             Reason
             is
             ,
             because
             we
             believe
             their
             Worship
             is
             sinful
             ,
             and
             no
             Christian
             is
             bound
             to
             Communicate
             in
             a
             sinful
             Worship
             ,
             as
             they
             themselves
             must
             grant
             :
             So
             that
             still
             this
             whole
             Controversy
             issues
             in
             this
             ,
             whether
             the
             Terms
             of
             their
             Communion
             be
             not
             sinful
             ;
             if
             they
             be
             ,
             this
             will
             justifie
             our
             Non-communion
             with
             them
             ;
             if
             they
             be
             not
             ,
             we
             are
             Schismaticks
             ,
             and
             by
             this
             we
             are
             willing
             to
             stand
             or
             fall
             .
          
           
             So
             that
             this
             charge
             of
             Schism
             upon
             the
             Church
             of
             England
             is
             very
             absurd
             and
             ridiculous
             ,
             unless
             they
             can
             charge
             us
             with
             Schismatical
             Doctrines
             and
             Practices
             ;
             if
             we
             separate
             for
             the
             sake
             of
             a
             Corrupt
             Faith
             or
             Worship
             ,
             we
             are
             Schismaticks
             indeed
             ;
             but
             if
             we
             separate
             ,
             only
             because
             we
             will
             not
             profess
             any
             Erroneous
             Doctrines
             ,
             nor
             Communicate
             in
             a
             corrupt
             Worship
             ,
             unless
             the
             true
             Faith
             and
             true
             Worship
             can
             make
             Men
             Schismaticks
             ,
             we
             may
             very
             securely
             scorn
             such
             an
             Accusation
             .
          
           
             And
             it
             is
             as
             impertinent
             a
             Question
             to
             ask
             us
             what
             Church
             we
             joyned
             in
             Communion
             with
             when
             we
             forsook
             the
             Communion
             of
             the
             Church
             of
             Rome
             :
             For
             if
             by
             joyning
             in
             Communion
             with
             other
             Churches
             ,
             they
             mean
             uniting
             our selves
             in
             one
             Ecclesiastical
             Body
             with
             them
             ,
             putting
             our selves
             under
             the
             Government
             of
             any
             other
             Patriarch
             ,
             so
             we
             joyned
             in
             Communion
             with
             no
             other
             Church
             ,
             and
             there
             was
             no
             reason
             we
             should
             ;
             for
             we
             were
             Originally
             a
             free
             independent
             Church
             ,
             which
             owed
             no
             Subjection
             to
             any
             other
             Church
             ,
             but
             had
             a
             plenary
             Power
             to
             decide
             all
             
             Controversies
             among
             our selves
             ,
             without
             appealing
             to
             any
             foreign
             Jurisdiction
             ;
             and
             when
             we
             had
             delivered
             our selves
             from
             one
             Usurper
             ,
             there
             was
             no
             reason
             to
             court
             a
             new
             one
             ,
             this
             not
             being
             necessary
             to
             Catholick
             Unity
             and
             Communion
             .
          
           
             If
             by
             joyning
             in
             Communion
             with
             other
             Churches
             ,
             they
             mean
             ,
             what
             other
             Churches
             we
             made
             the
             Pattern
             of
             our
             Reformation
             ,
             we
             freely
             confess
             we
             made
             no
             Church
             of
             that
             Age
             our
             Pattern
             ;
             but
             I
             think
             we
             did
             much
             better
             ,
             for
             we
             made
             the
             Scriptures
             our
             Rule
             ,
             and
             the
             Primitive
             and
             Apostolick
             Churches
             our
             Pattern
             ,
             which
             we
             take
             to
             be
             a
             more
             Infallible
             direction
             than
             the
             Example
             of
             any
             Church
             then
             or
             now
             :
             If
             we
             must
             have
             been
             confined
             to
             the
             Faith
             and
             Practise
             of
             other
             Churches
             then
             in
             being
             ,
             without
             regard
             to
             a
             more
             Infallible
             Rule
             ,
             and
             a
             more
             unquestionable
             Authority
             ,
             I
             confess
             ,
             I
             should
             have
             chose
             to
             have
             continued
             in
             the
             Church
             of
             Rome
             ,
             which
             had
             the
             most
             visible
             and
             flourishing
             Authority
             of
             any
             other
             Church
             at
             that
             time
             ;
             but
             our
             Reformers
             did
             believe
             ,
             and
             very
             rightly
             ,
             that
             no
             Church
             had
             any
             Authority
             against
             the
             Scriptures
             and
             Primitive
             Practise
             ,
             and
             then
             they
             were
             not
             concerned
             to
             enquire
             whether
             any
             other
             Church
             did
             in
             all
             things
             believe
             and
             practise
             as
             they
             taught
             ,
             but
             what
             the
             Faith
             and
             Practice
             of
             the
             Apostles
             and
             their
             immediate
             Successors
             was
             ;
             and
             yet
             they
             very
             well
             know
             ,
             that
             most
             of
             those
             Doctrines
             and
             Practises
             ,
             which
             they
             condemned
             in
             the
             Church
             of
             Rome
             ,
             were
             condemned
             by
             other
             Churches
             also
             ,
             though
             it
             may
             be
             those
             other
             Churches
             might
             have
             some
             less
             Errors
             and
             Corruptions
             of
             their
             
             own
             .
             If
             the
             Scriptures
             and
             the
             Example
             of
             the
             Primitive
             Churches
             be
             a
             sufficient
             Authority
             to
             justifie
             a
             Reformation
             ,
             then
             the
             Church
             of
             England
             is
             blameless
             ,
             though
             no
             other
             Church
             in
             the
             World
             followed
             this
             Pattern
             but
             our selves
             ;
             for
             this
             is
             the
             Rule
             and
             Pattern
             which
             they
             ought
             all
             to
             follow
             ,
             and
             if
             they
             do
             not
             ,
             it
             is
             not
             we
             are
             to
             blame
             ,
             but
             themselves
             .
          
           
             And
             yet
             what
             if
             I
             should
             say
             ,
             that
             our
             Reformers
             made
             the
             Church
             of
             Rome
             her self
             ,
             the
             Pattern
             of
             our
             Reformation
             ;
             and
             indeed
             this
             is
             the
             plain
             truth
             of
             the
             Case
             .
             For
             we
             framed
             no
             new
             Creeds
             ,
             no
             new
             Articles
             of
             Faith
             ,
             no
             new
             Forms
             of
             Worship
             ,
             no
             new
             Models
             of
             Government
             ,
             but
             retained
             all
             that
             is
             Ancient
             and
             Apostolick
             in
             the
             Church
             of
             Rome
             ,
             and
             only
             rejected
             those
             Corruptions
             and
             Innovations
             ,
             which
             were
             introduced
             in
             several
             Ages
             ,
             and
             confirmed
             all
             together
             by
             the
             Council
             of
             Trent
             .
             Our
             Faith
             is
             contained
             in
             the
             Apostles
             ,
             
               Nicene
               ,
               Athanasian
            
             Creeds
             ,
             which
             are
             all
             owned
             by
             the
             Church
             of
             Rome
             ,
             and
             were
             the
             Ancient
             Faith
             of
             the
             Catholick
             Church
             .
             We
             own
             the
             two
             Christian
             Sacraments
             ,
             Baptism
             and
             the
             Lords
             Supper
             ,
             which
             were
             expresly
             Instituted
             by
             our
             Saviour
             himself
             ,
             and
             which
             the
             Church
             of
             Rome
             owns
             .
             We
             Worship
             one
             God
             through
             Jesus
             Christ
             ,
             who
             is
             that
             one
             Mediator
             between
             God
             and
             Man
             ,
             as
             the
             Church
             of
             Rome
             confesses
             ,
             though
             she
             brings
             in
             a
             great
             many
             other
             Mediators
             by
             the
             help
             of
             a
             distinction
             .
             Our
             publick
             Liturgie
             is
             so
             conformed
             to
             the
             Ancient
             Liturgies
             of
             the
             Roman
             Church
             ,
             that
             it
             has
             been
             often
             objected
             to
             us
             ,
             though
             very
             peevishly
             and
             absurdly
             ,
             
             by
             Dissenters
             ,
             that
             our
             Common
             Prayer
             is
             taken
             out
             of
             the
             Mass
             Book
             :
             Our
             Litanies
             ,
             Collects
             ,
             Hymns
             ,
             are
             many
             of
             them
             taken
             out
             of
             the
             old
             Latin
             Liturgies
             ,
             only
             we
             have
             changed
             the
             Popish
             Legends
             into
             Lessons
             out
             of
             the
             Old
             and
             New
             Testaments
             ,
             and
             have
             left
             out
             Prayers
             to
             Saints
             ,
             and
             all
             the
             Corruptions
             of
             the
             Mass
             ,
             and
             other
             Superstitions
             :
             So
             that
             in
             Truth
             the
             Church
             of
             England
             is
             the
             exact
             Resemblance
             of
             the
             Church
             of
             Rome
             in
             her
             state
             of
             Primitive
             Purity
             ,
             before
             her
             Faith
             and
             Worship
             were
             corrupted
             with
             new
             and
             superstitious
             Additions
             ;
             and
             it
             is
             plain
             that
             this
             was
             the
             Rule
             of
             our
             Reformation
             ,
             not
             to
             form
             and
             model
             a
             new
             Church
             ,
             but
             only
             to
             Purge
             the
             Church
             from
             all
             new
             Corruptions
             ,
             and
             to
             leave
             the
             old
             Foundations
             and
             Building
             as
             it
             was
             ;
             and
             if
             we
             have
             indeed
             retained
             all
             that
             is
             Ancient
             and
             Apostolick
             in
             the
             Church
             of
             Rome
             ,
             and
             rejected
             nothing
             but
             Innovations
             in
             Faith
             ,
             and
             Corruptions
             in
             Worship
             ;
             they
             need
             not
             enquire
             for
             a
             Church
             which
             believes
             all
             that
             we
             do
             ,
             for
             the
             Church
             of
             Rome
             her self
             does
             so
             ,
             and
             if
             they
             believe
             more
             than
             they
             should
             ,
             it
             is
             no
             fault
             that
             we
             do
             not
             believe
             all
             that
             they
             do
             ;
             and
             therefore
             we
             had
             no
             need
             to
             seek
             for
             any
             other
             Church
             to
             joyn
             with
             ;
             for
             we
             staid
             where
             we
             were
             ,
             and
             did
             not
             leave
             our
             Church
             ,
             but
             Reform
             it
             ;
             and
             a
             Man
             who
             does
             not
             pull
             down
             his
             House
             ,
             but
             only
             cleanses
             it
             ,
             and
             makes
             it
             a
             more
             wholsom
             Habitation
             ,
             needs
             not
             inquire
             for
             a
             new
             House
             to
             dwell
             in
             .
          
           
           
             To
             conclude
             this
             Argument
             ,
             our
             positive
             Faith
             and
             Worship
             is
             the
             same
             still
             with
             the
             Church
             of
             Romes
             ,
             and
             therefore
             they
             cannot
             blame
             us
             for
             it
             ;
             and
             in
             those
             Doctrines
             and
             Practices
             wherein
             we
             have
             forsaken
             the
             Church
             of
             Rome
             ,
             we
             have
             the
             Authority
             and
             Practice
             of
             most
             other
             Churches
             to
             justifie
             us
             ,
             which
             do
             not
             own
             the
             Supremacy
             of
             the
             Pope
             ,
             nor
             Transubstantiation
             ,
             nor
             Purgatory
             ,
             nor
             Communion
             in
             one
             kind
             ,
             nor
             Latin
             Service
             ,
             nor
             the
             Worship
             of
             Images
             ,
             with
             several
             other
             of
             the
             Trent
             Innovations
             :
             So
             that
             in
             truth
             we
             are
             so
             far
             from
             separating
             from
             all
             Christian
             Societies
             ,
             that
             there
             are
             few
             things
             in
             our
             Reformation
             ,
             but
             what
             are
             owned
             and
             justified
             either
             by
             the
             Church
             of
             Rome
             her self
             ,
             or
             by
             some
             other
             Churches
             ;
             not
             to
             take
             notice
             now
             ,
             that
             there
             are
             few
             things
             in
             our
             Reformation
             but
             what
             some
             Doctors
             of
             the
             Roman
             Communion
             ,
             have
             either
             justified
             ,
             or
             spoke
             modestly
             of
             .
          
           
             16.
             
             
               The
               whole
               Clergy
               of
               the
               Catholick
               Church
               may
               Apostatize
               from
               Fundamental
               Truth
               and
               Holiness
               ,
               whilst
               part
               of
               a
               National
               Laity
               may
               preserve
               both
               ,
               discover
               the
               Clergies
               defection
               ,
               and
               depriving
               them
               heap
               to
               themselves
               Teachers
               of
               their
               own
               sending
               and
               instruction
               .
            
          
           
             In
             Answer
             to
             this
             I
             told
             him
             ,
             that
             if
             by
             this
             he
             
             meant
             ,
             
               that
               the
               whole
               Clergy
               of
               the
               Christian
               World
               did
               at
               the
               time
               of
               the
               Reformation
               maintain
               the
               Doctrines
               of
               the
               Church
               of
            
             Rome
             ,
             
               which
               were
               rejected
               and
               condemned
               only
               by
               a
               Major
               Vote
               of
               a
               Parliament
               of
               Lay-men
               in
            
             England
             ,
             
               all
               the
               World
               knew
               how
               false
               it
               is
               .
            
             For
             ,
             1.
             
             
               There
               were
               many
               other
               Churches
               ,
               
               and
               better
               parts
               of
               the
               Catholick
               Church
               than
               the
               Church
               of
            
             Rome
             ,
             
               which
               did
               not
               own
               those
               Doctrines
               and
               Corruptions
               ,
               which
               we
               reject
               .
               2.
               
               Nay
               the
               whole
               Clergy
               of
               the
            
             Roman
             
               Church
               did
               not
               ,
               for
               many
               of
               our
            
             English
             
               Bishops
               and
               Clergy
               were
               as
               Zealous
               for
               the
               Reformation
               as
               any
               Lay-men
               ;
               so
               were
               the
            
             German
             Reformers
             ,
             who
             were
             Originally
             Popish
             Monks
             and
             Priests
             ,
             and
             yet
             did
             not
             follow
             the
             Laity
             ,
             but
             lead
             them
             way
             to
             the
             Reformation
             .
          
           
             In
             reply
             to
             this
             ,
             he
             says
             ,
             
               I
               manifest
               my self
               meanly
            
             
             
               versed
               in
               the
               Story
               of
               my
               own
               Party
               ,
               or
               no
               friend
               to
               Ingenuity
               and
               Truth
               .
            
             For
             
               it
               is
               certainly
               true
               and
               attested
               by
               Protestant
               Historians
               and
               Records
               ,
               that
               all
               the
               Bishops
               ,
               and
               the
               whole
               Convocation
               declared
               against
               Lay-supremacy
               and
               other
               Protestant
               Points
               ,
               and
               for
               Non-compliance
               therewith
               were
               almost
               all
               deprived
               ;
               the
               Queen
               and
               her
               Lay-Parliament
               enacting
               Supremacy
               ,
               whereby
               she
               imposed
               new
               Doctrines
               ,
               displaced
               the
               Catholick
               Clergy
               ,
               and
               created
               Prelatick
               Ministers
               .
            
             And
             whether
             he
             or
             I
             be
             most
             in
             the
             right
             let
             the
             Reader
             Judg.
             For
             ,
             1.
             
             It
             is
             plain
             I
             did
             not
             speak
             only
             of
             the
             Clergy
             of
             England
             ,
             but
             of
             
               the
               whole
               Clergy
               of
               the
               Catholick
               Church
               ,
            
             as
             he
             himself
             stated
             the
             Question
             ;
             and
             he
             answers
             only
             to
             the
             Clergy
             of
             England
             ,
             and
             with
             what
             Truth
             shall
             be
             examined
             presently
             :
             For
             if
             the
             whole
             Clergy
             of
             the
             Catholick
             Church
             have
             not
             Apostatized
             ,
             whatever
             the
             Clergy
             of
             the
             Church
             of
             Rome
             has
             done
             ,
             he
             loses
             the
             very
             Foundation
             of
             his
             Request
             to
             us
             ,
             to
             prove
             
               that
               the
               whole
               Clergy
               of
               the
               Catholick
               Church
               have
               Apostatized
               from
               Fundamental
               Truth
               and
               Holiness
               ,
            
             for
             we
             are
             not
             
             bound
             to
             prove
             that
             which
             is
             false
             ;
             but
             he
             who
             allows
             no
             Catholick
             Church
             but
             the
             Church
             of
             Rome
             ,
             must
             consequently
             allow
             no
             Clergy
             of
             the
             Catholick
             Church
             ,
             but
             the
             Roman
             Clergy
             ,
             but
             we
             grant
             neither
             one
             nor
             t'other
             ;
             and
             yet
             as
             I
             showed
             the
             Roman
             Clergy
             themselves
             were
             the
             first
             Reformers
             ;
             and
             therefore
             what
             he
             insinuates
             cannot
             be
             true
             ,
             that
             the
             whole
             Roman
             Clergy
             opposed
             the
             Roman
             Laity
             in
             the
             Reformation
             .
          
           
             2.
             
             As
             for
             the
             English
             Reformation
             ,
             he
             confines
             it
             in
             his
             Answer
             only
             to
             the
             Story
             of
             Queen
             Elizabeth
             ,
             and
             what
             was
             done
             in
             her
             Reign
             ;
             but
             the
             Article
             he
             would
             have
             proved
             ,
             and
             the
             Answer
             I
             gave
             to
             it
             has
             no
             such
             limitation
             ;
             and
             I
             must
             still
             repeat
             ,
             that
             all
             the
             World
             knows
             ,
             and
             ,
             the
             Histories
             and
             Records
             of
             our
             Church
             assure
             us
             ,
             that
             the
             Popish
             Bishops
             and
             Convocation
             in
             Henry
             the
             Eight's
             days
             did
             acknowledg
             the
             Kings
             Supremacy
             ,
             and
             in
             higher
             Terms
             than
             Queen
             Elizabeth
             would
             challenge
             it
             .
             Indeed
             the
             late
             Oxford
             Writer
             ,
             or
             rather
             Publisher
             of
             Books
             ,
             charges
             this
             upon
             
             that
             force
             they
             were
             under
             ;
             that
             is
             ,
             that
             the
             Clergy
             was
             taken
             in
             a
             Praemunire
             ,
             and
             the
             King
             would
             not
             compound
             the
             Business
             with
             them
             ,
             unless
             they
             acknowledged
             him
             to
             be
             the
             Head
             of
             the
             Church
             .
             But
             does
             this
             prove
             that
             they
             did
             not
             make
             this
             Recognition
             ?
             if
             force
             or
             flattery
             can
             corrupt
             the
             whole
             Clergy
             ;
             then
             it
             seems
             the
             whole
             Clergy
             of
             the
             
               (
               Roman
            
             )
             Catholick
             Church
             may
             Apostatize
             from
             Fundamental
             Truth
             and
             Holiness
             ,
             if
             they
             fall
             first
             into
             a
             Praemunire
             ,
             and
             meet
             
             with
             a
             King
             who
             will
             take
             the
             Advantage
             of
             it
             ;
             and
             are
             not
             the
             Clergy
             then
             admirable
             Guides
             to
             follow
             ?
             especially
             if
             they
             can
             be
             so
             over-awed
             ,
             as
             not
             only
             to
             make
             such
             a
             Profession
             ,
             but
             to
             Write
             and
             Dispute
             for
             it
             ,
             and
             use
             all
             variety
             of
             Arguments
             to
             perswade
             People
             to
             believe
             it
             .
          
           
             
               The
               Institution
               for
               the
               necessary
               Erudition
               of
               a
            
             
             
               Christian
               man
            
             ,
             was
             agreed
             on
             in
             Convocation
             ,
             and
             published
             by
             Authority
             .
             Bishop
             Gardiner
             wrote
             a
             Book
             
               de
               vera
               Obedientia
            
             ,
             to
             which
             Bonner
             prefixed
             a
             Preface
             upon
             the
             same
             Argument
             .
             Stokesly
             ,
             Bishop
             of
             London
             ,
             and
             Tonstal
             Bishop
             of
             Duresm
             ,
             wrote
             in
             defence
             of
             the
             Kings
             Proceedings
             ,
             to
             Cardinal
             Pool
             ;
             and
             many
             Sermons
             were
             preached
             by
             several
             Bishops
             to
             the
             same
             purpose
             ;
             out
             of
             which
             Dr.
             Burnet
             has
             collected
             the
             Arguments
             used
             by
             them
             ,
             both
             against
             the
             Power
             of
             the
             Pope
             ,
             and
             for
             the
             Supremacy
             of
             the
             King
             :
             And
             during
             that
             Session
             of
             Parliament
             ,
             which
             took
             away
             the
             Power
             of
             the
             Pope
             in
             the
             year
             1534.
             
             A
             Bishop
             preached
             every
             Sunday
             at
             St.
             
             Paul's
             Cross
             ,
             and
             taught
             the
             People
             ,
             that
             the
             Pope
             had
             no
             Authority
             in
             England
             .
             Was
             all
             this
             matter
             of
             force
             too
             ,
             and
             fear
             of
             the
             Praemunire
             ,
             which
             was
             pardoned
             in
             Parliament
             ,
             Anno
             1531.
             three
             years
             before
             ?
          
           
             Let
             us
             now
             consider
             what
             passed
             under
             Queen
             Elizabeth
             :
             And
             methinks
             ,
             what
             was
             good
             Doctrine
             in
             King
             
             Henry's
             time
             ,
             should
             be
             good
             Doctrine
             still
             :
             and
             yet
             it
             is
             true
             ,
             that
             many
             Bishops
             then
             did
             protest
             against
             the
             Act
             for
             Supremacy
             ,
             and
             refused
             the
             Oath
             when
             it
             was
             offered
             them
             ;
             and
             that
             many
             of
             those
             Bishops
             who
             had
             wrote
             ,
             or
             preached
             for
             it
             before
             ,
             
             such
             as
             Bonner
             ,
             Bishop
             of
             London
             ,
             and
             Tonstal
             of
             Duresm
             ,
             which
             seems
             to
             lessen
             their
             Authority
             in
             this
             matter
             ;
             and
             when
             the
             Nation
             had
             so
             lately
             had
             the
             sense
             of
             the
             whole
             
               English
               Roman
            
             Clergy
             in
             this
             Point
             ,
             their
             present
             obstinacy
             to
             confirm
             their
             former
             Opinions
             ,
             without
             answering
             their
             former
             Reasons
             ,
             was
             no
             sufficient
             cause
             why
             a
             Lay-Parliament
             should
             not
             renew
             such
             Laws
             without
             the
             consent
             of
             the
             Clergy
             ,
             which
             were
             at
             first
             made
             with
             it
             :
             not
             a
             Bishop
             dissenting
             ,
             excepting
             Fisher
             Bishop
             of
             Rochester
             :
             And
             whereas
             he
             talks
             in
             such
             a
             strain
             ,
             as
             if
             this
             were
             opposed
             by
             the
             whole
             Clergy
             ,
             and
             that
             they
             were
             almost
             all
             deprived
             for
             it
             ,
             the
             account
             which
             the
             Visiters
             gave
             the
             Queen
             ,
             is
             very
             different
             ,
             that
             of
             9400
             beneficed
             Men
             in
             England
             ,
             there
             were
             no
             more
             but
             fourteen
             Bishops
             ,
             six
             Abbots
             ,
             twelve
             Deans
             ,
             twelve
             Archdeacons
             ,
             fifteen
             Heads
             of
             Colledges
             ,
             
             fifty
             Prebendaries
             ,
             and
             eighty
             Rectors
             of
             Parishes
             ,
             that
             had
             left
             their
             Benefices
             upon
             account
             of
             Religion
             ,
             which
             is
             a
             very
             inconsiderable
             number
             to
             the
             whole
             .
          
           
             3.
             
             I
             answered
             farther
             ,
             
               That
               we
               do
               not
               say
               ,
               that
               the
            
             Roman
             
               Church
               her self
               has
               apostatized
               from
               fundamental
               Truth
               and
               Holiness
               .
               We
               do
               grant
               ,
               that
               they
               have
               retained
               the
               true
               Faith
               and
               Worship
               of
               Christ
               ,
               though
               they
               have
               fatally
               corrupted
               both
               by
               Additions
               of
               their
               own
               .
            
             And
             therefore
             we
             are
             not
             bound
             to
             prove
             ,
             that
             
               the
               whole
               Clergy
               of
               the
               Catholick
               Church
               may
               apostatize
               from
               fundamental
               Truth
               and
               Holiness
            
             ;
             for
             we
             do
             not
             say
             they
             did
             .
          
           
             All
             that
             he
             replies
             to
             this
             ,
             is
             ,
             That
             
               this
               Apostacy
               (
               at
               the
               least
               )
               is
               taught
               in
               the
               19
               and
               21
               Articles
               and
               
               Homilies
               against
               the
               Peril
               of
               Idolatry
               .
            
             That
             is
             to
             say
             (
             for
             I
             suppose
             that
             is
             his
             meaning
             )
             that
             the
             Church
             of
             England
             charges
             the
             Church
             of
             Rome
             with
             Idolatry
             ,
             and
             Idolatry
             is
             an
             Apostacy
             from
             fundamental
             Truth
             and
             Holiness
             .
             But
             if
             men
             may
             be
             guilty
             of
             some
             kinds
             of
             Idolatry
             ,
             and
             of
             very
             great
             corruptions
             in
             Faith
             and
             Worship
             ,
             without
             denying
             any
             fundamental
             Article
             of
             the
             Christian
             Faith
             ,
             then
             Idolatry
             it self
             does
             not
             prove
             such
             an
             Apostacy
             from
             fundamental
             Truth
             .
             And
             this
             is
             the
             opinion
             of
             those
             who
             own
             the
             Church
             of
             Rome
             a
             true
             ,
             though
             a
             corrupt
             Church
             ,
             notwithstanding
             they
             charge
             her
             with
             idolatrous
             Practices
             .
             For
             they
             consider
             ,
             that
             the
             Jewish
             Church
             was
             guilty
             of
             Idolatry
             in
             the
             Worship
             of
             the
             Golden
             Calf
             ,
             and
             the
             Calves
             at
             Dan
             and
             Bethel
             ,
             and
             yet
             were
             a
             true
             Church
             still
             ,
             because
             they
             worshipped
             only
             the
             true
             God
             ,
             the
             God
             of
             Israel
             ,
             though
             in
             an
             idolatrous
             manner
             .
             And
             I
             would
             advise
             our
             Author
             not
             to
             insist
             too
             peremptorily
             on
             this
             ,
             That
             Idolatry
             is
             an
             Apostacy
             from
             fundamental
             Truth
             ,
             till
             he
             is
             sure
             that
             he
             can
             clear
             himself
             and
             his
             Church
             from
             the
             charge
             of
             Idolatry
             .
             I
             know
             very
             well
             what
             he
             aims
             at
             ,
             to
             disprove
             the
             charge
             of
             Idolatry
             ,
             because
             Idolatry
             is
             an
             Apostacy
             from
             fundamental
             Truth
             and
             Holiness
             ;
             and
             thus
             the
             Church
             cannot
             apostatize
             ,
             and
             therefore
             cannot
             commit
             Idolatry
             ;
             which
             is
             like
             their
             proving
             ,
             that
             the
             Church
             has
             not
             erred
             ,
             because
             it
             cannot
             err
             :
             Whereas
             if
             
               de
               facto
            
             it
             appears
             that
             the
             Church
             has
             erred
             ,
             that
             is
             a
             Demonstration
             that
             it
             can
             err
             .
             Thus
             if
             
               de
               facto
            
             it
             appears
             that
             the
             Church
             is
             guilty
             
             of
             Idolatry
             ,
             this
             is
             a
             Demonstration
             ,
             that
             either
             Idolatry
             is
             not
             such
             a
             fundamental
             Apostacy
             ,
             or
             that
             the
             Church
             may
             fall
             into
             such
             an
             Apostacy
             .
             Those
             who
             say
             ,
             that
             Idolatry
             is
             not
             such
             an
             Apostacy
             ,
             are
             not
             bound
             to
             prove
             that
             the
             Church
             may
             fall
             into
             such
             an
             Apostacy
             from
             fundamental
             Truth
             ,
             to
             make
             good
             their
             charge
             of
             Idolatry
             .
             Those
             who
             say
             ,
             that
             Idolatry
             is
             such
             an
             Apostacy
             ,
             are
             bound
             to
             prove
             ,
             either
             directly
             ,
             that
             the
             Church
             is
             not
             guilty
             of
             Idolatry
             ,
             or
             by
             consequence
             that
             she
             cannot
             be
             ,
             because
             she
             cannot
             apostatize
             from
             fundamental
             Truth
             :
             so
             that
             the
             Proof
             lies
             on
             their
             side
             ,
             not
             on
             ours
             ;
             we
             are
             not
             bound
             to
             prove
             that
             the
             Church
             may
             apostatize
             from
             fundamental
             Truth
             and
             Holiness
             ,
             because
             we
             have
             no
             occasion
             to
             say
             it
             may
             ;
             but
             they
             are
             bound
             to
             prove
             that
             the
             Church
             cannot
             so
             apostatize
             ,
             because
             it
             is
             the
             best
             defence
             they
             have
             against
             the
             charge
             of
             Idolatry
             .
          
           
             But
             I
             cannot
             pass
             on
             without
             briefly
             considering
             the
             nature
             of
             this
             Argument
             ,
             to
             prove
             that
             a
             thing
             is
             not
             ,
             upon
             a
             pretence
             that
             it
             cannot
             be
             ,
             when
             there
             is
             all
             other
             possible
             evidence
             to
             prove
             that
             it
             is
             ;
             which
             is
             now
             the
             modish
             and
             popular
             way
             of
             disputing
             ,
             and
             the
             very
             last
             refuge
             of
             the
             Church
             of
             Rome
             .
             If
             you
             charge
             them
             with
             Errors
             and
             Corruptions
             in
             Faith
             and
             Worship
             ,
             and
             prove
             your
             charge
             beyond
             the
             possibility
             of
             a
             fair
             Reply
             ,
             they
             presently
             take
             sanctuary
             in
             the
             Indefectibility
             or
             Infallibility
             of
             their
             Church
             .
             Their
             Church
             cannot
             err
             ,
             because
             the
             Council
             ,
             or
             Pope
             ,
             or
             at
             least
             both
             of
             them
             together
             ,
             are
             infallible
             :
             Or
             ,
             as
             others
             
             say
             ,
             Tradition
             is
             infallible
             ;
             for
             the
             Church
             must
             believe
             to
             day
             ,
             as
             it
             did
             yesterday
             ,
             and
             to
             morrow
             as
             it
             does
             to
             day
             ,
             and
             so
             from
             one
             Generation
             to
             another
             ;
             and
             therefore
             it
             is
             impossible
             there
             ever
             should
             be
             any
             change
             in
             the
             Faith
             of
             the
             Church
             .
             The
             Church
             cannot
             be
             guilty
             of
             Idolatry
             ,
             because
             it
             cannot
             apostatize
             from
             fundamental
             Truth
             and
             Holiness
             ;
             and
             so
             in
             other
             cases
             :
             And
             therefore
             the
             way
             they
             take
             with
             their
             new
             Converts
             ,
             is
             not
             to
             dispute
             particular
             Controversies
             ,
             but
             instruct
             them
             well
             in
             this
             one
             Point
             ,
             which
             puts
             an
             end
             to
             all
             other
             Disputes
             ,
             That
             the
             Church
             cannot
             err
             ,
             and
             cannot
             apostatize
             from
             fundamental
             Truth
             and
             Holiness
             ;
             and
             then
             it
             is
             certain
             ,
             whatever
             she
             teaches
             ,
             she
             cannot
             err
             ;
             and
             whatever
             she
             does
             ,
             is
             not
             Apostacy
             .
             Now
             not
             to
             show
             at
             present
             how
             vainly
             the
             Church
             of
             Rome
             challenges
             to
             her selfe
             the
             Title
             ,
             Priviledges
             ,
             and
             Prerogatives
             of
             the
             Catholick
             Church
             ,
             and
             appropriates
             all
             those
             Promises
             to
             her self
             ,
             which
             were
             made
             to
             the
             Church
             in
             general
             ;
             nor
             to
             examine
             the
             meaning
             of
             those
             Texts
             ,
             whereon
             she
             founds
             this
             pretence
             of
             Infallibility
             ,
             I
             shall
             only
             consider
             ,
             whether
             this
             Plea
             ,
             the
             Church
             cannot
             err
             ,
             therefore
             she
             has
             not
             erred
             ;
             the
             Church
             cannot
             apostatize
             from
             fundamental
             Truth
             and
             Holiness
             ,
             therefore
             she
             is
             not
             guilty
             of
             Idolatry
             ;
             which
             ,
             say
             they
             ,
             is
             such
             an
             Apostacy
             ,
             be
             sufficient
             to
             satisfie
             any
             honest
             inquisitive
             man
             ,
             who
             can
             read
             the
             Scriptures
             ,
             and
             compare
             what
             the
             Church
             now
             believes
             and
             practises
             ,
             with
             the
             Doctrines
             and
             Institutions
             of
             our
             Saviour
             .
             For
             ,
          
           
           
             1.
             
             When
             such
             Errors
             and
             Corruptions
             are
             notoriously
             evident
             ,
             though
             but
             in
             any
             one
             instance
             ,
             to
             argue
             that
             the
             Church
             has
             not
             erred
             ,
             because
             she
             cannot
             err
             ,
             is
             to
             dispute
             against
             matter
             of
             fact
             ,
             like
             the
             Philosophers
             disputing
             against
             the
             possibility
             of
             Motion
             ;
             and
             no
             Argument
             whatsoever
             is
             good
             against
             matter
             of
             fact
             ,
             True
             ,
             you
             'l
             say
             ,
             if
             it
             were
             notoriously
             evident
             that
             the
             Church
             has
             erred
             ,
             there
             were
             an
             end
             of
             her
             Infallibility
             ;
             but
             this
             is
             matter
             of
             dispute
             ,
             whether
             she
             have
             erred
             or
             not
             ,
             and
             then
             if
             you
             can
             prove
             that
             she
             cannot
             err
             ,
             you
             effectually
             prove
             that
             she
             has
             not
             erred
             .
             No
             such
             matter
             ;
             for
             if
             she
             be
             charged
             with
             Errors
             ,
             and
             plain
             evidence
             brought
             ,
             that
             she
             has
             actually
             erred
             ,
             unless
             you
             can
             as
             plainly
             take
             off
             this
             evidence
             ,
             it
             weakens
             and
             overthrows
             all
             the
             Proofs
             for
             Infallibility
             whatever
             they
             are
             ;
             and
             therefore
             the
             pretence
             of
             Infallibility
             is
             of
             no
             use
             in
             this
             dispute
             ,
             but
             to
             cheat
             the
             ignorant
             and
             unwary
             ;
             for
             if
             I
             can
             prove
             that
             such
             Doctrines
             and
             Practices
             of
             the
             Church
             of
             Rome
             are
             Errors
             and
             Corruptions
             ,
             till
             I
             am
             satisfied
             that
             they
             are
             not
             ,
             I
             can
             never
             believe
             that
             Church
             to
             be
             infallible
             ,
             which
             I
             can
             prove
             has
             erred
             :
             and
             therefore
             while
             any
             charge
             against
             the
             Errors
             of
             the
             Church
             of
             Rome
             remains
             unanswered
             ,
             it
             is
             too
             soon
             to
             talk
             of
             her
             Infallibility
             ;
             for
             actual
             Error
             is
             a
             just
             confutation
             of
             Infallibility
             ,
             but
             the
             pretence
             of
             Infallibility
             is
             not
             a
             just
             Plea
             against
             the
             charge
             of
             actual
             Error
             ;
             because
             if
             I
             can
             prove
             my
             charge
             against
             them
             ,
             that
             they
             have
             erred
             ,
             that
             disproves
             their
             Infallibility
             ,
             and
             then
             nothing
             else
             can
             prove
             it
             :
             So
             that
             this
             Infallibility
             
             can
             do
             them
             no
             service
             at
             all
             in
             this
             Dispute
             ,
             whether
             they
             have
             erred
             or
             not
             ;
             for
             if
             I
             can
             prove
             that
             they
             have
             erred
             ,
             I
             overthrow
             all
             their
             Proofs
             of
             Infallibility
             ;
             and
             whether
             they
             have
             erred
             or
             not
             ,
             is
             not
             to
             be
             tryed
             by
             their
             Infallibility
             ,
             but
             by
             the
             Rule
             of
             Truth
             and
             Error
             ,
             which
             are
             the
             Holy
             Scriptures
             ;
             so
             absurd
             it
             is
             to
             think
             to
             determine
             all
             the
             Controversies
             now
             in
             dispute
             among
             us
             ,
             by
             the
             Churches
             Infallibility
             .
          
           
             It
             is
             indeed
             a
             most
             certain
             Truth
             ,
             that
             if
             the
             Church
             be
             infallible
             ,
             she
             cannot
             err
             ,
             and
             therefore
             she
             has
             not
             erred
             ;
             and
             it
             is
             as
             certainly
             true
             ,
             that
             if
             the
             Church
             has
             erred
             ,
             she
             can
             err
             ,
             and
             therefore
             is
             not
             infallible
             .
             The
             Romanists
             assert
             the
             first
             ,
             the
             Protestants
             the
             second
             ;
             but
             there
             is
             this
             difference
             between
             these
             two
             Pleas
             ,
             That
             if
             we
             can
             make
             good
             our
             charge
             against
             them
             ,
             that
             they
             have
             actually
             erred
             ,
             this
             is
             a
             direct
             and
             positive
             Proof
             against
             their
             Infallibility
             ;
             but
             though
             it
             be
             as
             certainly
             true
             ,
             that
             an
             infallible
             Church
             cannot
             ,
             and
             has
             not
             erred
             ,
             yet
             whatever
             Proofs
             they
             bring
             of
             the
             Churches
             Infallibility
             ,
             they
             are
             not
             a
             direct
             Answer
             to
             that
             charge
             ,
             That
             she
             has
             actually
             erred
             ,
             and
             can
             have
             no
             force
             to
             prove
             her
             Infallibility
             ,
             till
             that
             charged
             be
             answered
             ,
             because
             there
             can
             be
             no
             Proof
             against
             matter
             of
             fact
             .
             And
             therefore
             when
             they
             begin
             with
             the
             Proof
             of
             Infallibility
             ,
             they
             begin
             at
             the
             wrong
             end
             ;
             for
             when
             the
             Church
             is
             charged
             with
             Error
             ,
             if
             they
             would
             not
             lose
             their
             labour
             ,
             they
             must
             prove
             that
             she
             has
             not
             erred
             ,
             before
             they
             prove
             her
             to
             be
             infallible
             ;
             for
             otherwise
             after
             all
             the
             pains
             they
             have
             taken
             to
             prove
             
             her
             Infallibility
             ,
             if
             they
             cannot
             deliver
             her
             from
             the
             charge
             of
             having
             erred
             ,
             their
             Labour
             is
             lost
             ,
             and
             therefore
             it
             is
             best
             to
             try
             that
             first
             ;
             which
             shows
             what
             a
             Sophistical
             Argument
             it
             is
             to
             prove
             that
             the
             Church
             has
             not
             erred
             ,
             because
             she
             is
             infallible
             and
             cannot
             err
             ;
             for
             they
             must
             first
             prove
             that
             she
             has
             not
             erred
             ,
             before
             they
             can
             prove
             her
             to
             be
             infallible
             ;
             for
             till
             this
             be
             removed
             ,
             it
             is
             an
             effectual
             Bar
             to
             all
             other
             Proofs
             of
             Infallibility
             .
             And
             thus
             their
             compendious
             way
             of
             making
             Converts
             ,
             and
             confuting
             Hereticks
             ,
             is
             nothing
             but
             Sophistry
             and
             a
             Cheat
             ;
             and
             if
             men
             would
             be
             sincere
             and
             honest
             Converts
             ,
             they
             must
             not
             flatter
             themselves
             with
             an
             Opinion
             of
             the
             Churches
             Infallibility
             ,
             but
             must
             examine
             the
             particular
             Disputes
             between
             us
             ,
             and
             be
             thoroughly
             satisfied
             that
             the
             Church
             of
             Rome
             has
             not
             erred
             ,
             before
             they
             embrace
             her
             Communion
             .
          
           
             2.
             
             For
             if
             it
             appear
             ,
             that
             the
             Church
             of
             Rome
             has
             been
             guilty
             of
             Error
             or
             Apostacy
             ,
             this
             is
             a
             certain
             Demonstration
             ,
             that
             either
             those
             Scripture-promises
             which
             she
             alledges
             ,
             do
             not
             belong
             to
             her
             ,
             or
             do
             not
             signifie
             what
             she
             brings
             them
             for
             ;
             for
             whatever
             Christ
             promises
             ,
             he
             will
             certainly
             perform
             ;
             and
             therefore
             if
             the
             Church
             of
             Rome
             has
             erred
             ,
             he
             never
             promised
             she
             should
             be
             infallible
             .
             To
             be
             sure
             when
             the
             Sense
             and
             Application
             of
             such
             Texts
             of
             Scripture
             are
             disputed
             ,
             as
             they
             are
             between
             Protestants
             and
             Papists
             ,
             that
             side
             must
             have
             the
             advantage
             ,
             which
             is
             confirmed
             by
             the
             Event
             ,
             and
             matter
             of
             Fact
             ;
             and
             therefore
             if
             it
             appear
             the
             Church
             of
             Rome
             has
             erred
             ,
             the
             Protestant
             Interpretations
             
             of
             those
             Texts
             ,
             
               Thou
               art
            
             Peter
             ,
             
               and
               upon
               this
               Rock
               will
               I
               build
               my
               Church
               ,
               and
               such
               like
               ,
            
             are
             to
             be
             preferred
             before
             the
             Popish
             Interpretations
             ,
             which
             apply
             them
             to
             the
             Bishops
             of
             Rome
             ,
             as
             the
             Infallible
             Guides
             of
             the
             Church
             ,
             especially
             when
             that
             evidence
             we
             have
             that
             the
             Church
             has
             Erred
             ,
             is
             much
             more
             plain
             and
             notorious
             ,
             then
             that
             Christ
             has
             promised
             that
             she
             shall
             not
             Err
             ;
             when
             the
             Scripture
             Proofs
             ,
             that
             the
             Church
             of
             Rome
             has
             Erred
             in
             several
             Doctrines
             and
             Practices
             which
             she
             now
             teaches
             ,
             are
             much
             plainer
             than
             those
             Texts
             are
             ,
             by
             which
             they
             prove
             that
             she
             cannot
             Err
             :
             if
             I
             can
             prove
             by
             plain
             Texts
             that
             she
             has
             Erred
             ,
             this
             shall
             teach
             me
             how
             to
             expound
             those
             obscure
             Texts
             ,
             from
             which
             some
             would
             prove
             that
             she
             cannot
             Err.
             Indeed
             it
             is
             very
             happy
             that
             no
             Man
             believes
             Christ
             has
             promised
             Infallibility
             to
             the
             Church
             of
             Rome
             ,
             but
             those
             who
             believe
             that
             she
             has
             not
             Erred
             ;
             for
             if
             they
             did
             ,
             it
             would
             be
             a
             very
             dangerous
             State
             of
             Temptation
             ,
             and
             a
             very
             ill
             Argument
             in
             the
             hands
             of
             an
             Infidel
             against
             Christianity
             ;
             for
             they
             would
             rather
             charge
             Christ
             with
             a
             breach
             of
             his
             Promise
             ,
             which
             would
             destroy
             his
             Authority
             ,
             than
             believe
             contrary
             to
             the
             plainest
             and
             most
             convincing
             Evidence
             ,
             that
             the
             Church
             of
             Rome
             has
             not
             erred
             ;
             and
             indeed
             it
             would
             stagger
             the
             Faith
             of
             a
             Christian
             ,
             if
             the
             pretended
             Promises
             of
             Infalibility
             to
             the
             Church
             of
             Rome
             ,
             were
             as
             plain
             as
             her
             Errors
             are
             ;
             for
             what
             should
             any
             Man
             do
             in
             that
             case
             ?
             believe
             that
             she
             has
             not
             erred
             ,
             because
             of
             the
             Promise
             of
             Infalibility
             ,
             or
             disbelieve
             the
             Promise
             because
             she
             has
             erred
             ?
             When
             
             both
             sides
             are
             equally
             plain
             ,
             and
             yet
             can
             never
             be
             reconciled
             ,
             it
             is
             a
             sore
             Temptation
             to
             believe
             neither
             ,
             when
             I
             know
             not
             which
             to
             choose
             ,
             and
             cannot
             possibly
             believe
             both
             .
             So
             that
             to
             urge
             the
             Infallibility
             of
             the
             Church
             that
             she
             cannot
             err
             against
             the
             plainest
             evidence
             that
             she
             has
             erred
             ,
             may
             make
             some
             Men
             Infidels
             ,
             but
             can
             make
             no
             considering
             Man
             a
             Roman-Catholick
             .
          
           
             But
             to
             return
             to
             our
             Author
             ,
             though
             I
             think
             I
             have
             not
             left
             him
             all
             this
             time
             ,
             I
             gave
             a
             fourth
             Answer
             to
             this
             Reqnest
             ,
             which
             he
             takes
             no
             notice
             of
             ,
             
               viz.
               If
               the
               first
               discovery
               of
               this
               Defection
               had
               been
               made
               by
               Lay-men
               ,
               and
               afterwards
               acknowledged
               by
               the
               Clergy
               ,
               who
               joyned
               in
               the
               Reformation
               ,
               I
               should
               not
               have
               thought
               the
               Reformation
               ever
               the
               worse
               for
               it
               .
               For
               if
               the
               Clergy
               corrupt
               Religion
               ,
               we
               have
               reason
               to
               thank
               God
               if
               he
               opens
               the
               Eyes
               of
               honest
               and
               disinterested
               Lay-men
               .
            
             For
             this
             is
             the
             great
             grievance
             ,
             that
             the
             Clergy
             should
             Apostatize
             ,
             and
             a
             National
             Laity
             discover
             the
             Clergies
             Defection
             and
             reform
             it
             .
             This
             is
             now
             the
             fashionable
             way
             of
             Disputing
             against
             the
             Reformation
             of
             the
             Church
             of
             England
             ,
             that
             it
             was
             not
             regularly
             done
             by
             the
             consent
             of
             the
             Major
             part
             of
             the
             Clergy
             in
             a
             National
             Synod
             ,
             which
             first
             ought
             to
             have
             been
             obtained
             ,
             before
             the
             Queen
             and
             the
             Parliament
             had
             made
             any
             Laws
             about
             it
             ;
             which
             is
             the
             whole
             design
             of
             a
             late
             Oxford
             Book
             against
             
             the
             Reformation
             .
             Now
             this
             I
             confess
             seems
             to
             me
             a
             very
             strange
             way
             of
             Reasoning
             ,
             unworthy
             of
             Christians
             ,
             especially
             of
             Christian
             Divines
             ;
             for
             not
             to
             enter
             now
             into
             the
             History
             of
             the
             Reformation
             ,
             
             which
             those
             who
             please
             may
             learn
             from
             Dr
             ,
             Burnet
             ,
             who
             has
             Published
             the
             Authentick
             Records
             of
             the
             most
             material
             Transactions
             in
             it
             ,
             yet
             I
             say
             ,
          
           
             1.
             
             If
             the
             Reformation
             be
             good
             and
             necessary
             ,
             there
             can
             want
             no
             Authority
             to
             reform
             ;
             and
             my
             Reason
             is
             ,
             because
             it
             is
             Established
             by
             the
             Authority
             of
             Christ
             and
             his
             Apostles
             ,
             which
             is
             a
             good
             Authority
             to
             this
             day
             ;
             for
             to
             Reform
             Abuses
             and
             Corruptions
             ,
             signifies
             no
             more
             than
             to
             Profess
             the
             pure
             and
             uncorrupted
             Faith
             and
             Worship
             of
             Christ
             ;
             and
             I
             desire
             to
             know
             whether
             Christ
             have
             not
             given
             sufficient
             Authority
             to
             every
             Man
             to
             do
             this
             ?
             or
             whether
             there
             be
             any
             Authority
             in
             Church
             or
             State
             which
             can
             
               de
               jure
            
             forbid
             the
             doing
             it
             ,
             and
             make
             it
             unlawful
             and
             irregular
             to
             do
             so
             ?
             if
             there
             be
             ,
             truly
             Christ
             and
             his
             Apostles
             have
             preached
             the
             Gospel
             to
             very
             little
             purpose
             ,
             if
             we
             must
             not
             believe
             or
             practice
             as
             they
             teach
             ,
             unless
             our
             Superiors
             will
             give
             us
             leave
             .
             How
             could
             the
             Gospel
             have
             been
             at
             first
             planted
             in
             the
             World
             upon
             these
             Principles
             ?
             Jews
             and
             Heathens
             had
             a
             regular
             Authority
             among
             them
             to
             determine
             matters
             of
             Religion
             ,
             and
             this
             Authority
             opposed
             and
             condemned
             the
             Faith
             of
             Christ
             ;
             and
             therefore
             unless
             particular
             Men
             had
             reformed
             for
             themselves
             ,
             and
             joyned
             themselves
             to
             the
             Fellowship
             of
             the
             Apostles
             ,
             they
             must
             have
             continued
             Jews
             or
             Pagans
             to
             this
             day
             .
             For
             as
             for
             what
             our
             Author
             says
             ,
             that
             
               sueb
               a
               change
               in
               Religion
               ought
               to
               have
               some
               Scripture
               ,
               or
               because
               Extraordinary
               ,
               should
               have
               Miracles
               to
               countenance
               it
               :
            
             I
             answer
             ,
             
             we
             have
             both
             ,
             we
             have
             reformed
             according
             to
             the
             Scriptures
             ,
             and
             can
             justifie
             our
             Faith
             and
             Worship
             by
             the
             Scriptures
             ,
             and
             a
             Scripture
             Reformation
             is
             confirmed
             by
             Miracles
             ,
             because
             the
             Doctrine
             of
             the
             Gospel
             is
             so
             confirmed
             ;
             and
             we
             no
             more
             want
             new
             Miracles
             to
             confirm
             our
             Reformation
             ,
             than
             to
             confirm
             the
             Authority
             of
             the
             Christian
             Religion
             ;
             for
             Reformed
             Christianity
             is
             nothing
             else
             but
             the
             old
             Primitive
             Apostolick
             Christianity
             ;
             and
             therefore
             we
             have
             the
             same
             Authority
             to
             reform
             now
             ,
             which
             the
             Apostles
             at
             first
             had
             to
             preach
             the
             Gospel
             ;
             for
             their
             Authority
             to
             preach
             the
             Gospel
             is
             ,
             and
             will
             be
             to
             the
             end
             of
             the
             World
             ,
             a
             sufficient
             Authority
             to
             all
             Men
             to
             believe
             it
             ,
             and
             consequently
             to
             renounce
             all
             Errors
             and
             Corruptions
             in
             Faith
             and
             Worship
             ,
             which
             are
             contrary
             to
             it
             .
          
           
             2.
             
             As
             for
             the
             Authority
             of
             the
             Clergy
             ,
             whatever
             it
             be
             ,
             it
             is
             certain
             Christ
             gave
             them
             no
             Authority
             to
             preach
             any
             other
             Gospel
             than
             what
             he
             had
             taught
             them
             ,
             which
             is
             the
             express
             Commission
             which
             he
             gave
             to
             the
             Apostles
             themselves
             ;
             and
             therefore
             whatever
             Decrees
             ,
             and
             Definitions
             they
             have
             made
             contrary
             to
             the
             true
             Faith
             and
             Worship
             of
             Christ
             ,
             are
             void
             of
             themselves
             ,
             and
             want
             no
             Authority
             to
             repeal
             them
             .
          
           
             As
             for
             that
             distinction
             between
             making
             and
             declaring
             new
             Articles
             of
             Faith
             ,
             it
             is
             a
             meer
             piece
             of
             Sophistry
             ;
             for
             if
             they
             have
             the
             power
             of
             declaring
             ,
             and
             no
             body
             must
             oppose
             them
             ,
             nor
             judg
             of
             their
             Declarations
             under
             the
             pretence
             of
             
             declaring
             ,
             they
             may
             make
             as
             many
             new
             Articles
             of
             Faith
             as
             they
             please
             ;
             as
             we
             see
             the
             Council
             of
             Trent
             has
             done
             :
             This
             Extravagant
             Authority
             they
             give
             to
             the
             Clergy
             ,
             of
             making
             Decrees
             and
             Canons
             concerning
             Faith
             and
             Worship
             ,
             which
             shall
             oblige
             the
             Laity
             to
             a
             blind
             Obedience
             and
             implicit
             Faith
             ,
             is
             a
             most
             ridiculous
             pretence
             ,
             unless
             it
             be
             supported
             with
             Infallibility
             ;
             and
             
             yet
             you
             have
             already
             heard
             ,
             that
             the
             pretence
             of
             Infallibility
             it self
             ,
             though
             it
             may
             silence
             those
             Mens
             objections
             ,
             and
             stop
             their
             farther
             inquiries
             who
             do
             really
             believe
             it
             ,
             yet
             it
             is
             no
             defence
             against
             the
             charge
             of
             Errors
             ,
             nor
             a
             sufficient
             Answer
             to
             that
             charge
             ;
             and
             how
             vain
             the
             pretence
             it self
             is
             ,
             has
             been
             abundantly
             proved
             in
             some
             late
             Treatises
             .
          
           
             This
             is
             enough
             to
             show
             how
             insignificant
             that
             charge
             is
             against
             the
             Reformation
             ,
             that
             those
             Bishops
             and
             Priests
             who
             were
             at
             that
             time
             in
             Power
             ,
             and
             were
             zealously
             addicted
             to
             the
             Interests
             of
             Rome
             ,
             would
             not
             concur
             in
             it
             ,
             though
             afterwards
             much
             the
             greater
             numbers
             submitted
             to
             it
             ,
             and
             thereby
             gave
             it
             an
             after
             confirmation
             ,
             which
             is
             as
             much
             as
             they
             can
             pretend
             for
             the
             confirmation
             of
             some
             of
             their
             General
             Councils
             .
             I
             grant
             ,
             nothing
             can
             be
             looked
             on
             as
             the
             Act
             of
             the
             Clergy
             ,
             which
             is
             not
             done
             by
             a
             regular
             Authority
             ,
             according
             to
             the
             Rules
             of
             that
             Church
             .
             nor
             do
             we
             pretend
             that
             the
             Reformation
             was
             perfected
             or
             finished
             by
             the
             regular
             Authority
             of
             the
             Popish
             Clergy
             ,
             though
             several
             of
             them
             were
             Zealous
             in
             it
             ;
             but
             we
             say
             it
             is
             never
             the
             worse
             for
             
             that
             ;
             if
             they
             can
             prove
             that
             what
             we
             call
             a
             Reformation
             is
             faulty
             upon
             other
             Accounts
             ,
             then
             we
             will
             grant
             that
             to
             reform
             against
             the
             consent
             of
             the
             Clergy
             did
             greatly
             aggravate
             the
             Crime
             ;
             but
             if
             the
             Reformation
             were
             just
             and
             necessary
             ,
             and
             a
             true
             Reformation
             of
             the
             Errors
             and
             Corruptions
             of
             Christianity
             ,
             the
             dissent
             of
             the
             Clergy
             could
             not
             and
             ought
             not
             to
             hinder
             it
             ,
             for
             they
             had
             no
             such
             Authority
             from
             Christ
             ,
             either
             to
             corrupt
             Religion
             ,
             or
             to
             hinder
             the
             Reformation
             of
             it
             .
          
           
             3.
             
             The
             Supreme
             Authority
             of
             any
             Nation
             has
             a
             regular
             Authority
             to
             declare
             what
             shall
             be
             the
             Established
             Religion
             of
             that
             Nation
             ;
             and
             therefore
             the
             Queen
             and
             the
             Parliament
             could
             make
             the
             Reformed
             Religion
             the
             National
             Religion
             Established
             by
             Law
             ;
             and
             this
             is
             all
             that
             we
             Attribute
             to
             Kings
             and
             Parliaments
             .
             We
             do
             not
             justifie
             our
             Reformation
             because
             it
             was
             confirmed
             by
             the
             Authority
             of
             Parliament
             ,
             but
             because
             it
             is
             agreeable
             to
             Scripture
             ;
             But
             we
             Thank
             God
             that
             he
             then
             inclined
             the
             heart
             of
             the
             Queen
             and
             Parliament
             to
             Establish
             the
             Reformation
             ,
             and
             heartily
             pray
             that
             he
             would
             still
             continue
             it
             to
             us
             and
             to
             our
             Posterity
             for
             ever
             .
          
           
             Amen
             .
          
        
         
           The
           End.
           
        
      
    
     
       
         
         
           Books
           lately
           printed
           for
           
             Richard
             Chiswell
          
           .
        
         
           THE
           History
           of
           the
           Reformation
           of
           the
           
             Church
             of
             England
          
           .
           By
           
             GILBERT
             BURNET
          
           ,
           D.
           D.
           in
           two
           Volumes
           .
           Folio
           .
        
         
           The
           Moderation
           of
           the
           
             Church
             of
             England
          
           ,
           in
           her
           Reformation
           ,
           in
           avoiding
           all
           undue
           Compliances
           with
           Popery
           ,
           and
           other
           sorts
           of
           Phanaticism
           ,
           &c.
           by
           
             TIMOTHY
             PULLER
          
           ,
           D.
           D.
           Octavo
           .
        
         
           A
           Dissertation
           concerning
           the
           Government
           of
           the
           
             Ancient
             Church
          
           :
           more
           particularly
           of
           the
           Encroachments
           of
           the
           
             Bishops
             of
             Rome
          
           upon
           other
           Sees
           .
           By
           
             WILLIAM
             CAVE
          
           ,
           D.
           D.
           Octavo
           .
        
         
           An
           Answer
           to
           Mr.
           
           Serjeant's
           [
           Sure
           Footing
           in
           Christianity
           ]
           concerning
           the
           Rule
           of
           Faith
           :
           With
           some
           other
           Discourses
           .
           By
           
             WILLIAM
             FALKNER
          
           ,
           D.
           D.
           4
           
           o.
        
         
           A
           Vindication
           of
           the
           Ordinations
           of
           the
           
             Church
             of
             England
          
           ;
           in
           Answer
           to
           a
           Paper
           written
           by
           one
           of
           the
           
             Church
             of
             Rome
          
           ,
           to
           prove
           the
           Nullity
           of
           our
           Orders
           .
           By
           
             GILBERT
             BURNET
          
           ,
           D.
           D.
           Octavo
           .
        
         
           An
           Abridgment
           of
           the
           History
           of
           the
           Reformation
           of
           the
           
             Church
             of
             England
          
           .
           By
           
             GILB
             .
             BURNET
          
           ,
           D.
           D.
           Octavo
           .
        
         
           A
           Collection
           of
           several
           Tracts
           and
           Discourses
           ,
           written
           in
           the
           years
           1678
           ,
           1679.
           &c.
           by
           
             Gilbert
             Burnet
          
           .
           D.
           D.
           To
           which
           are
           added
           ,
           (
           1
           )
           A
           Letter
           written
           to
           Dr.
           Burnet
           ,
           giving
           an
           Account
           of
           Cardinal
           Pool's
           secret
           Powers
           .
           (
           2
           )
           The
           History
           of
           the
           Powder-Treason
           ,
           with
           a
           Vindication
           of
           the
           Proceedings
           thereupon
           .
           (
           3.
           )
           An
           Impartial
           Consideration
           of
           the
           Five
           Jesuits
           dying
           Speeches
           ,
           who
           were
           Executed
           for
           the
           Plot
           ,
           1679.
           
           In
           Quarto
           .
        
         
           The
           APOLOGY
           of
           the
           
             Church
             of
             England
          
           ;
           and
           an
           Epistle
           to
           one
           
             Signior
             Scipio
          
           ,
           a
           Venetian
           Gentleman
           ,
           concerning
           the
           Council
           of
           Trent
           .
           Written
           both
           in
           Latin
           ,
           by
           the
           Right
           Reverend
           Father
           in
           God
           ,
           
             IOHN
             IEWEL
          
           ,
           Lord
           Bishop
           of
           Salisbury
           :
           Made
           English
           by
           a
           Person
           of
           Quality
           .
           To
           which
           is
           added
           ,
           The
           Life
           of
           the
           said
           Bishop
           :
           Collected
           and
           written
           by
           the
           same
           Hand
           .
           Octavo
           .
        
         
           A
           LETTER
           writ
           by
           the
           last
           Assembly
           General
           of
           the
           
             Clergy
             of
             France
          
           to
           the
           Protestants
           ,
           inviting
           them
           to
           return
           to
           their
           Communion
           .
           Together
           with
           the
           Methods
           proposed
           by
           them
           for
           their
           Conviction
           .
           Translated
           into
           English
           ,
           and
           Examined
           ,
           by
           
             GILB
             .
             BURNET
          
           ,
           D.
           D.
           Octavo
           .
        
         
           The
           Life
           of
           
             WILLIAM
             BEDEL
          
           ,
           D.
           D.
           Bishop
           of
           Kilmore
           in
           Ireland
           .
           Together
           with
           
             Certain
             Letters
          
           which
           passed
           betwixt
           him
           and
           
             Iames
             Waddesworth
          
           (
           a
           late
           Pensioner
           of
           the
           Holy
           Inquisition
           of
           Sevil
           )
           in
           Matter
           of
           Religion
           ,
           concerning
           the
           General
           Motives
           to
           the
           
             Roman
             Obedience
             .
             Octavo
          
           .
        
         
         
           The
           Decree
           made
           at
           ROME
           the
           Second
           of
           March
           ,
           1679.
           condemning
           some
           Opinions
           of
           the
           Iesuits
           ,
           and
           other
           
             Casuists
             .
             Quarto
          
           .
        
         
           A
           Discourse
           concerning
           the
           Necessity
           of
           Reformation
           ,
           with
           respect
           to
           the
           Errors
           and
           Corruptions
           of
           the
           
             Church
             of
             Rome
             .
             Quarto
          
           .
           First
           and
           Second
           Parts
           .
        
         
           A
           Discourse
           concerning
           the
           Celebration
           of
           Divine
           Service
           in
           an
           Unknown
           Tongue
           .
           Quarto
           .
        
         
           A
           Papist
           not
           Misrepresented
           by
           Protestants
           .
           Being
           a
           Reply
           to
           the
           Reflections
           upon
           the
           Answer
           to
           [
           A
           Papist
           Misrepresented
           and
           Represented
           ]
           .
           Quarto
           .
        
         
           An
           Exposition
           of
           the
           Doctrine
           of
           the
           
             Church
             of
             England
          
           ,
           in
           the
           several
           Articles
           proposed
           by
           the
           late
           BISHOP
           of
           CONDOM
           ,
           [
           in
           his
           Exposition
           of
           the
           Doctrine
           of
           the
           
             Catholick
             Church
             .
             ]
             Quarto
          
           .
        
         
           A
           Defence
           of
           the
           Exposition
           of
           the
           Doctrine
           of
           the
           
             CHURCH
             of
             ENGLAND
          
           ,
           against
           the
           EXCEPTIONS
           of
           
             Monsieur
             de
             MEAUX
          
           ,
           late
           Bishop
           of
           Condom
           ,
           and
           his
           
             VINDICATOR
             .
             Quarto
          
           .
        
         
           An
           Answer
           to
           
             THREE
             PAPERS
          
           lately
           printed
           ,
           concerning
           the
           Authority
           of
           the
           
             Catholick
             Church
          
           in
           Matters
           of
           Faith
           ,
           and
           the
           Reformation
           of
           the
           
             Church
             of
             England
             .
             Quarto
          
           .
        
         
           A
           Vindication
           of
           the
           Answer
           to
           SOME
           LATE
           PAPERS
           concerning
           the
           Unity
           and
           Authority
           of
           the
           
             Catholick
             Church
          
           ,
           and
           Reformation
           of
           the
           
             Church
             of
             England
          
           .
           Quarto
           .
        
         
           An
           Historical
           Treatise
           written
           by
           an
           AUTHOR
           of
           the
           Communion
           of
           the
           
             CHURCH
             of
             ROME
          
           ,
           touching
           TRANSUBSTANTIATION
           .
           Wherein
           is
           made
           appear
           ,
           That
           according
           to
           the
           Principles
           of
           
             THAT
             CHURCH
          
           ,
           This
           Doctrine
           cannot
           be
           an
           Article
           of
           Faith.
           Quarto
           .
        
         
           A
           CATECHISM
           explaining
           the
           Doctrine
           and
           Practices
           of
           the
           
             Church
             of
             Rome
          
           ;
           with
           an
           Answer
           thereunto
           .
           By
           a
           Protestant
           of
           the
           
             Church
             of
             England
             .
             Octavo
          
           .
        
         
           A
           
             Papist
             Represented
             and
             not
             Misrepresented
          
           :
           Being
           an
           Answer
           to
           the
           First
           ,
           Second
           ,
           Fifth
           and
           Sixth
           Sheets
           of
           the
           
             Second
             Part
             of
             the
             [
             Popish
             Representer
             ]
          
           ;
           and
           for
           a
           further
           Vindication
           of
           the
           
             [
             CATECHISM
          
           ,
           truly
           representing
           the
           Doctrine
           and
           Practices
           of
           the
           
             Church
             of
             Rome
             .
             ]
             Quarto
             .
          
           In
           3.
           
           Discourses
           .
        
         
           The
           
           Lay-Christian's
           Obligations
           to
           read
           the
           Holy
           Scriptures
           .
           Quarto
           .
        
         
           The
           Plain
           Man's
           Reply
           to
           the
           
             Catholick
             Missionaries
          
           .
           24
           
           o.
        
         
           The
           Protestant's
           Companion
           :
           Or
           an
           Impartial
           Survey
           ,
           and
           Comparison
           of
           the
           
             Protestant
             Religion
          
           as
           by
           Law
           established
           ,
           with
           the
           main
           
             Doctrines
             of
             Popery
          
           .
           Wherein
           is
           shewn
           ,
           that
           Popery
           is
           contrary
           to
           Scripture
           ,
           Primitive
           Fathers
           
           and
           Councils
           ;
           and
           that
           proved
           from
           Holy
           Writ
           ,
           the
           Writings
           of
           the
           Ancient
           Fathers
           ,
           for
           several
           hundred
           Years
           ,
           and
           the
           Confession
           of
           the
           most
           Learned
           Papists
           themselves
           .
           Quarto
           .
        
         
           Mr.
           
           Chillingworth's
           Book
           called
           
             [
             The
             Religion
             of
             Protestants
             a
             safe
             way
             to
             Salvation
             ]
          
           made
           more
           generally
           useful
           ,
           by
           omitting
           Personal
           Contest
           ,
           but
           inserting
           whatsoever
           concerns
           the
           Common
           
             Cause
             of
             Protestants
          
           ,
           or
           defends
           the
           Church
           of
           England
           .
           With
           an
           Addition
           of
           an
           Useful
           Table
           ,
           and
           also
           of
           some
           genuine
           Pieces
           of
           the
           same
           Author
           never
           before
           Printed
           ,
           viz.
           about
           Traditions
           ,
           against
           the
           Catholicism
           and
           Infallibility
           of
           the
           Roman
           Church
           .
           And
           an
           Account
           of
           the
           Arguments
           which
           moved
           him
           to
           turn
           Papist
           ,
           with
           his
           Confutation
           of
           the
           said
           Arguments
           .
           Quarto
           .
        
         
           A
           Discourse
           of
           the
           
             Holy
             Eucharist
          
           ,
           in
           the
           two
           great
           points
           of
           the
           
             Real
             Presence
          
           and
           the
           
             Adoration
             of
             the
             Host.
          
           In
           Answer
           to
           the
           Two
           Discourses
           lately
           printed
           at
           Oxford
           on
           this
           Subject
           .
           To
           which
           is
           prefixed
           a
           large
           Historical
           Preface
           relating
           to
           the
           same
           Argument
           .
           Quarto
           .
        
         
           The
           Pillar
           and
           Ground
           of
           Truth
           .
           A
           Treatise
           shewing
           that
           the
           
             Roman
             Church
          
           falsly
           claims
           to
           be
           
             That
             Church
          
           ,
           and
           the
           Pillar
           of
           
             That
             Truth
          
           ,
           mentioned
           by
           S.
           Paul
           in
           his
           First
           Epistle
           to
           
             Timothy
             ,
             Chap.
          
           III.
           Vers.
           15.
           
           Quarto
           .
        
         
           A
           Brief
           Discourse
           concerning
           the
           Notes
           of
           the
           Church
           ,
           with
           some
           reflections
           on
           Cardinal
           
           Bellarmin's
           Fifteen
           Notes
           .
           Quarto
           .
        
         
           An
           Examination
           of
           the
           Cardinal's
           First
           Note
           ,
           concerning
           
             [
             The
             Name
             of
             Catholick
             ]
             .
          
        
         
           
             —
             His
             Second
             Note
             ,
             
               [
               Antiquity
               ]
            
             .
          
           
             —
             His
             Third
             Note
             ,
             
               [
               Duration
               ]
            
             .
          
           
             —
             His
             Fourth
             Note
             ,
             
               [
               Amplitude
               or
               Multitude
               ,
               and
               variety
               of
               Believers
               ]
               .
            
          
           
             —
             His
             Fifth
             Note
             ,
             
               [
               The
               Succession
               of
               Bishops
               ]
               .
            
          
           
             —
             His
             Sixth
             Note
             ,
             
               [
               Agreement
               in
               Doctrine
               with
               the
               Primitive
               Church
               ]
               .
            
          
           
             —
             His
             Seventh
             Note
             ,
             
               [
               Union
               of
               the
               Members
               among
               themselves
               ,
               and
               with
               the
               Head
               ]
               .
            
          
           
             —
             His
             Eighth
             Note
             ,
             
               [
               Sanctity
               of
               Doctrine
               ]
            
             .
          
        
         
           
             (
             The
             rest
             will
             be
             published
             Weekly
             in
             their
             Order
             )
             .
          
        
         
           A
           Defence
           of
           the
           Confuter
           of
           
           Bellarmin's
           Second
           Note
           of
           the
           Church
           
             [
             Antiquitr
          
           ]
           against
           the
           Cavills
           of
           the
           Adviser
           .
           Quarto
           .
        
         
         
           The
           Peoples
           Right
           to
           read
           the
           Holy
           Scriptures
           asserted
           .
           In
           Answer
           to
           the
           
             6th
             ,
             7th
             ,
             8th
             ,
             9th
          
           and
           10th
           Chapters
           of
           the
           
             [
             Popish
             Representer
          
           ,
           Second
           Part
           ]
           .
        
         
           Two
           Discourses
           :
           Of
           Purgatory
           and
           Prayers
           for
           the
           Dead
           .
           Quarte
           .
        
         
           A
           Short
           Summary
           of
           the
           Principal
           Controversies
           between
           the
           
             Church
             of
             England
          
           ,
           and
           the
           
             Church
             of
             Rome
          
           .
           Being
           a
           Vindication
           of
           several
           Protestant
           Doctrines
           ,
           in
           Answer
           to
           a
           late
           Pamphlet
           intituled
           
             [
             Protestancy
             destitute
             of
             Scripture-Proofs
             ]
             .
          
        
         
           FINIS
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A59894-e2320
           
             Ans.
             to
             request
             ,
             p.
             1.
             
          
           
             Answer
             to
             Request
             ,
             p.
             2.
             
          
           
             F
             ,
             Prot.
             
          
           
             Answer
             to
             Request
             ,
             p.
             3.
             
          
           
             Answer
             to
             Request
             .
             p.
             5.
             
          
           
             Council
             .
             Trid.
             Sess.
             7.
             de
             Eucharistia
             cap.
             5.
             
          
           
             Answer
             to
             Request
             ,
             p.
             7.
             
          
           
             Concil
             .
             Corstant
             .
             Sess.
             13.
             
          
           
             Purgatorium
             esse
             ,
             animasque
             ibi
             detentas
             ,
             fidelium
             suffragiis
             ,
             potissimum
             vero
             acceptabili
             altataris
             sacrificio
             juvari
             praecipit
             Sancta
             Synodus
             Episcopis
             ,
             ut
             sanam
             de
             purgatorio
             Doctrinam
             ,
             à
             sanctis
             patrib●s
             &
             sacris
             conciliis
             traditam
             ,
             Christi
             fidelibus
             credi
             ,
             teneri
             ,
             doceri
             ,
             &
             ubique
             predicari
             diligenter
             studeant
             .
             Concil
             .
             Trid.
             Sess.
             25.
             decret
             .
             de
             purgat
             .
          
           
             De
             purgat
             .
             l.
             1.
             cap.
             5.
             cap.
             10.
             l.
             2.
             cap.
             10
             ,
             11
             ,
             12.
             
          
           
             Cap.
             11.
             
          
           
             Idem
             l.
             2.
             cap.
             3
             ,
             4.
             
          
           
             Ibid.
             c.
             14.
             
          
           
             Cap.
             16.
             
          
           
             Irenaeus
             l.
             5.
             contr
             .
             haeres
             .
             c.
             31.
             
             Tert.
             de
             anima
             ,
             cap.
             55.
             
          
           
             *
             Supergrediuntur
             ordinem
             promotionis
             justorum
             ,
             &
             modos
             (
             al.
             motus
             )
             meditationis
             ad
             incorruptelam
             ignorant
             .
             Ir.
             ibid.
             
          
           
             Qui
             ergo
             universam
             reprobant
             resurrectionem
             ,
             &
             quantum
             in
             ipsis
             est
             ,
             auferunt
             eam
             de
             medio
             ,
             quid
             mirum
             est
             ,
             si
             nec
             ordinem
             resurrectionis
             sciunt
             .
             —
             Ibid.
             
          
           
             Quidam
             ex
             his
             ,
             qui
             putantur
             rec●e
             credidisse
             —
             baereticos
             sensus
             in
             se
             habentes
             .
             Ibid.
             
          
           
             Dall
             .
             de
             poenis
             &
             satisf
             .
             l.
             5.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Locum
             divinae
             amoenitatis
             recipiendis
             sanctorum
             spiritibus
             destinat●m
             .
             Tert.
             Apol.
             cap.
             47.
             
          
           
             Iustin
             Martyr
             l.
             resp
             .
             ad
             Orth.
             quaest
             .
             75.
             
          
           
             Hilar.
             in
             Psal.
             2.
             &
             in
             Psal.
             120.
             
          
           
             Ergo
             dum
             expectatur
             plenitudo
             temporis
             ,
             expectant
             animae
             Resurrectionem
             debitam
             .
             Alias
             manet
             poena
             ,
             alias
             gloria
             .
             Et
             tamen
             nec
             illae
             interim
             sine
             in●●iâ
             ,
             nec
             istae
             sine
             fructu
             .
             Ambr.
             de
             bono
             mortis
             cap.
             10.
             
          
           
             Nulli
             patet
             coelum
             terra
             adhuc
             salva
             ,
             ne
             dixerim
             clausa
             ,
             cum
             transactione
             enim
             mundi
             reserabuntur
             regna
             coelorum
             .
             Tert.
             Apol.
             cap.
             47.
             
             Chrys.
             Hom.
             29.
             
               in
               Matth.
            
             
          
           
             Aug.
             l.
             16.
             de
             C.
             D.
             c.
             24.
             
          
           
             Tale
             aliquid
             etiam
             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
             ,
             eitiusve
             ,
             salvari
             .
             Aug.
             Enchirid.
             c.
             69.
             
          
           
             Cum
             iis
             quae
             descripsimus
             ,
             ita
             nostra
             vel
             aliorum
             exerceatur
             ,
             vel
             erudiatur
             ,
             infirmitas
             ,
             ut
             tamen
             in
             eis
             nulla
             velut
             canonica
             constituatur
             authoritas
             .
             Aug.
             de
             octo
             Quaest.
             Dulcilii
             Quaest.
             3.
             
          
           
             Aug.
             Enchiridion
             ad
             Laurent
             .
             cap.
             67
             ,
             68
             ,
             69.
             
          
           
             
               Ambros.
               Serm
            
             20.
             in
             Psal.
             118.
             
          
           
             Cyrilli
             Hierosol
             .
             liturgia
             .
          
           
             Syr.
             orationes
             .
             Bibl.
             patrum
             .
             T.
             6.
             
          
           
             Tertull.
             contra
             Marcion
             .
             c.
             24.
             
             Dall
             .
             de
             poenis
             &
             satisf
             .
             l.
             5.
             c.
             9.
             
             Tert.
             de
             monog
             .
             c.
             10.
             
          
           
             Ambr.
             de
             obitu
             Val.
             
          
           
             Bibl.
             Patr.
             T.
             6.
             
          
           
             Enchirid.
             ad
             Laurent
             .
          
           
             De
             civit
             .
             Dei
             l.
             12.
             c.
             9.
             
          
           
             Idem
             ,
             Tract
             ,
             10.
             in
             Ep.
             Ioan.
             
          
           
             Chrys.
             Serm.
             3.
             in
             Philip.
             ed.
             Savil.
             Tom
             4.
             p.
             20.
             &
             in
             Hebr.
             Ser.
             4.
             p.
             453.
             
          
           
             Chrys.
             Homil.
             21
             in
             Act.
             T.
             4.
             p.
             734.
             
          
           
             Aug.
             Enchirid.
             ad
             Laurent
             .
          
           
             Answer
             to
             Request
             ,
             p.
             10
             ,
             11.
             
          
           
             Genes
             .
             8.
             20.
             
          
           
             Genes
             .
             12
             7
             ,
             8.
             
             Ch.
             26.
             25.
             35.
             
          
           
             Act.
             3.
             1.
             
          
           
             Psal.
             141.
             1.
             
          
           
             Luke
             1.
             10.
             
          
           
             Revel
             .
             8.
             3
             ,
             4.
             
          
           
             Hebr.
             7.
             25.
             
          
           
             See
             Answer
             to
             Papists
             protesting
             against
             Protestant
             Popery
             .
          
           
             
               See
               the
            
             Object
             of
             Religious
             worship
             ,
             Part
             1.
             
               and
               the
            
             Answer
             to
             Papists
             Protesting
             against
             Protestant
             Popery
             ,
             Sect.
             4.
             
          
           
             Protestancy
             destitute
             of
             Scripture-Proofs
             ,
             p.
             8.
             
          
           
             1
             Kings
             12.
             28.
             
          
           
             1
             Kings
             16
             ,
             31.
             32.
             
          
           
             2
             Kings
             10.
             16.
             
          
           
             Maximus
             Tyrius
             Dissert
             .
             38.
             
          
           
             Answer
             to
             Request
             .
             p.
             12.
             
          
           
             Prot.
             dest
             .
             p.
             9.
             
          
           
             1
             Cor.
             14.
             6.
             
          
           
             19.
             
          
           
             Vers.
             7
             ,
             8
             ,
             9
             ,
             10
             ,
             11.
             
          
           
             Vers.
             14
             ,
             15
             ,
             16.
             
          
           
             Answer
             to
             Request
             .
             p.
             13.
             
          
           
             Protestancy
             destitute
             of
             Scripture
             Proofs
             .
             p.
             10.
             
          
           
             See
             Dr.
             Barrows
             Treatise
             of
             SuPremacy
             .
          
           
             See
             Dr.
             
               Stilling
               fl
            
             .
             Origines
             Britan.
             p.
             106.
             &c.
             
          
           
             Answer
             to
             Request
             .
          
           
             Protestancy
             destitute
             of
             Scripture
             Proofs
             .
          
           
             Church
             Government
             .
             Part.
             5.
             
             English
             Reformation
             ch
             .
             2.
             p.
             21.
             
          
           
             Burnets
             History
             of
             the
             Reformation
             ,
             part
             1.
             book
             2.
             p.
             137.
             
          
           
             Burnets
             Histo
             ry
             of
             the
             Reform
             .
             part
             2.
             l.
             3.
             p.
             401.
             
          
           
             Church
             Government
             Part.
             5.
             concerning
             the
             English
             Reformation
             .
          
           
             See
             the
             Authority
             of
             Councils
             ,
             with
             the
             Appendix
             .
             in
             Answer
             to
             the
             eight
             Theses
             of
             the
             Oxford
             Writer
             ,
             And
             the
             Judge
             of
             Controversies
             .