An apologie for the Reformed churches wherein is shew'd the necessitie of their separation from the Church of Rome: against those who accuse them of making a schisme in Christendome. By John Daille pastor of the Reformed Church at Paris. Translated out of French. And a preface added; containing the judgement of an university-man, concerning Mr. Knot's last book against Mr. Chillingworth.
         Daillé, Jean, 1594-1670.
      
       
         
           1653
        
      
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             An apologie for the Reformed churches wherein is shew'd the necessitie of their separation from the Church of Rome: against those who accuse them of making a schisme in Christendome. By John Daille pastor of the Reformed Church at Paris. Translated out of French. And a preface added; containing the judgement of an university-man, concerning Mr. Knot's last book against Mr. Chillingworth.
             Daillé, Jean, 1594-1670.
             Smith, Thomas, 1623 or 4-1661.
          
           [6], 5-42, [4], 96 p.
           
             Printed by Th. Buck, printer to the Vniversitie of Cambridge,
             [Cambridge] :
             MDCLIII. [1653]
          
           
             Annotation on Thomason copy: "Octob 9".
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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         eng
      
       
         
           Knott, Edward, 1582-1656. -- Infidelity unmasked.
           Chillingworth, William, 1602-1644 -- Early works to 1800.
           Church of England -- Relations -- Catholic Church -- Early works to 1800.
           Catholic Church -- Controversial literature -- Early works to 1800.
        
      
    
     
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           AN
           APOLOGIE
           FOR
           THE
           REFORMED
           CHURCHES
           ;
           Wherein
           is
           shew'd
           
             The
             necessitie
             of
             their
             separation
             from
             the
             Church
             of
             Rome
             :
          
           Against
           those
           who
           accuse
           them
           of
           making
           a
           Schisme
           in
           Christendome
           .
           BY
           JOHN
           DAILLE
           Pastor
           of
           the
           Reformed
           Church
           at
           PARIS
           .
           Translated
           out
           of
           French.
           And
           a
           Preface
           added
           ;
           containing
           THE
           JUDGEMENT
           OF
           AN
           UNIVERSITY-MAN
           ,
           
             concerning
             M
             
             r.
          
           Knot
           's
           
             last
             book
          
           against
           M
           
           r.
           Chillingworth
           .
        
         
           Printed
           by
           
             Th.
             Buck
          
           ,
           Printer
           to
           the
           Vniversitie
           of
           Cambridge
           .
           MDCLIII
           .
        
      
       
         
         
         
           To
           the
           Right
           Worshipfull
           the
           Master
           ,
           Wardens
           ,
           and
           Assistants
           of
           the
           Honourable
           Company
           of
           Mercers
           ,
           LONDON
           .
        
         
           
             Right
             Worshipfull
             ;
          
        
         
           THough
           I
           am
           very
           much
           obliged
           to
           the
           Authour
           of
           this
           Book
           ,
           and
           other
           friends
           ,
           for
           whose
           sake
           I
           translated
           it
           ;
           yet
           I
           am
           to
           none
           more
           than
           unto
           You
           ,
           whose
           bounty
           enabled
           me
           :
           of
           which
           I
           have
           been
           a
           partaker
           ,
           untill
           the
           yeare
           last
           passed
           ,
           ever
           since
           the
           fifth
           of
           my
           age
           ,
           through
           my
           education
           at
           
             S.
             Pauls
          
           Schole
           .
           And
           that
           it
           is
           not
           still
           continued
           to
           me
           ,
           is
           not
           any
           cause
           in
           You
           ,
           but
           my
           superannuation
           .
        
         
           Thus
           (
           though
           my
           catalogue
           be
           short
           )
           I
           have
           reckoned
           up
           almost
           all
           the
           friends
           I
           have
           living
           ;
           which
           (
           as
           my
           books
           )
           I
           ever
           desired
           might
           be
           few
           and
           good
           ;
           if
           they
           be
           not
           ,
           it
           shall
           never
           be
           my
           fault
           .
        
         
         
           And
           with
           You
           ,
           (
           whom
           I
           number
           among
           the
           chief
           of
           them
           )
           I
           here
           deal
           as
           Sinaeta
           in
           the
           Persian
           story
           did
           with
           Artaxerxes
           ;
           who
           knowing
           it
           was
           the
           custome
           of
           the
           Countrey
           to
           offer
           the
           King
           somewhat
           ,
           each
           time
           he
           rid
           abroad
           ,
           meeting
           him
           accidentally
           ,
           and
           having
           nothing
           in
           readinesse
           ,
           ran
           to
           the
           river-side
           ,
           where
           snatching
           up
           his
           hands
           full
           of
           water
           ,
           he
           presented
           it
           to
           his
           Soveraigne
           ,
           crying
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Who
           considering
           the
           gratefull
           mind
           wherewith
           it
           came
           ,
           graciously
           accepted
           it
           .
        
         
           If
           You
           shall
           ,
           
             in
             like
             manner
          
           ,
           vouchsafe
           to
           look
           upon
           this
           small
           book
           ;
           which
           is
           presented
           (
           with
           the
           same
           affection
           ,
           and
           with
           my
           hearty
           prayers
           to
           God
           for
           the
           continuance
           of
           His
           Blessings
           on
           You
           ,
           and
           your
           Munificence
           to
           poor
           Students
           )
           as
           a
           tender
           of
           my
           many
           humble
           thanks
           ,
           which
           I
           shall
           ever
           acknowledge
           due
           to
           You
           ,
           I
           shall
           think
           it
           (
           next
           to
           the
           glory
           of
           God
           ,
           and
           conversion
           of
           souls
           )
           the
           greatest
           reward
           to
           this
           devoir
           ,
           that
           can
           be
           hoped
           for
           ,
           by
        
         
           
             Your
             obliged
             servant
             ,
             THO.
             SMITH
             .
          
           
             Christs-Coll
             .
             Cambr.
             
               Aug.
               2.
               1653.
               
            
          
        
      
       
         
         
           A
           Table
           of
           the
           Chapters
           .
        
         
           
             I.
             THE
             occasion
             and
             importance
             of
             this
             Treatise
             Page
             1
          
           
             II.
             The
             necessity
             of
             an
             union
             among
             believers
             pag.
             2
          
           
             III.
             That
             it
             is
             sometimes
             lawfull
             to
             separate
             from
             a
             company
             of
             men
             ,
             professing
             Christianitie
             p.
             3
          
           
             IV.
             That
             our
             separation
             from
             the
             Church
             of
             Rome
             ,
             was
             not
             made
             rashly
             ,
             wilfully
             ,
             or
             unnecessarily
             .
             p.
             6
          
           
             
               V.
               Reasons
            
             of
             our
             separation
             from
             Rome
             ,
             founded
             upon
             the
             diversity
             of
             our
             beliefs
             p.
             8
          
           
             VI.
             That
             our
             separation
             ariseth
             not
             from
             particular
             matters
             of
             fact
             ,
             or
             private
             opinion
             ;
             but
             from
             such
             things
             as
             are
             believed
             generally
             ,
             by
             all
             the
             Romane
             Church
             .
             And
             so
             ,
             that
             it
             is
             not
             like
             to
             the
             schisme
             of
             the
             Donatists
             .
             p.
             13
          
           
             VII
             .
             That
             there
             are
             two
             sorts
             of
             Errours
             ;
             the
             one
             overthrows
             the
             foundation
             of
             faith
             ,
             and
             obliging
             man
             to
             separate
             ;
             and
             the
             other
             not
             .
             That
             the
             opinions
             of
             the
             Church
             of
             Rome
             ,
             which
             we
             reject
             ,
             are
             of
             the
             first
             sort
             ;
             and
             those
             of
             the
             Lutherans
             are
             of
             the
             second
             p.
             18
          
           
             VIII
             .
             That
             the
             adoration
             of
             the
             Eucharist
             ,
             as
             it
             is
             practised
             by
             the
             Church
             of
             Rome
             ,
             doth
             overthrow
             the
             foundation
             of
             piety
             and
             religion
             p.
             26
          
           
             IX
             .
             That
             the
             opinion
             of
             the
             Lutherans
             ,
             which
             we
             bear
             withall
             ,
             doth
             not
             bring
             with
             it
             the
             adoration
             of
             the
             Eucharist
             ,
             either
             
               de
               jure
            
             ,
             or
             
               de
               facto
               p.
            
             32
          
           
             X.
             That
             the
             dignity
             and
             excellencie
             of
             the
             Eucharist
             ,
             doth
             not
             hinder
             it
             from
             being
             a
             mortal
             sinne
             to
             adore
             it
             ,
             if
             it
             be
             bread
             in
             substance
             ,
             as
             we
             believe
             it
             to
             be
             p.
             37
          
           
             XI
             .
             That
             the
             opinion
             which
             those
             of
             the
             Romane
             Church
             have
             of
             the
             Eucharist
             ,
             excuseth
             not
             such
             as
             adore
             it
             p.
             45
          
           
             
             XII
             .
             The
             errour
             of
             those
             ,
             who
             think
             they
             may
             give
             to
             the
             Host
             of
             the
             Church
             of
             Rome
             ,
             that
             reverence
             which
             she
             commandeth
             ,
             without
             adoring
             it
             p.
             55
          
           
             XIII
             .
             That
             he
             who
             believeth
             the
             Eucharist
             to
             be
             bread
             in
             substance
             ,
             cannot
             give
             it
             the
             reverence
             which
             is
             practised
             in
             the
             Church
             of
             Rome
             ,
             without
             evident
             falshood
             ,
             hypocrisie
             ,
             and
             perfidiousnesse
             .
             p.
             61
          
           
             XIV
             .
             That
             every
             man
             who
             exerciseth
             the
             ceremonies
             and
             services
             which
             the
             Church
             of
             Rome
             renders
             to
             the
             Host
             ,
             declareth
             thereby
             that
             he
             adoreth
             it
             ,
             and
             taketh
             it
             for
             his
             true
             and
             eternall
             God.
             p.
             65
          
           
             XV.
             An
             answer
             to
             the
             example
             of
             
               Naaman
               the
               Syrian
            
             ,
             objected
             by
             some
             p.
             72
          
           
             XVI
             .
             That
             to
             think
             it
             is
             lawfull
             for
             a
             man
             to
             exercise
             the
             ceremonies
             of
             a
             Religion
             which
             he
             believeth
             not
             ,
             doth
             by
             consequence
             diminish
             the
             glory
             of
             ,
             and
             cast
             a
             slur
             upon
             the
             Martyrs
             p.
             78
          
           
             XVII
             .
             That
             this
             dissembling
             is
             condemned
             by
             our
             Lord
             in
             the
             Scriptures
             p.
             81
          
           
             XVIII
             .
             That
             this
             dissembling
             ,
             grievously
             offendeth
             God
             ,
             and
             scandalizeth
             men
             .
             p.
             85
          
           
             XIX
             .
             That
             there
             are
             many
             other
             beliefs
             in
             the
             Church
             of
             Rome
             ,
             which
             overthrow
             the
             foundations
             of
             our
             faith
             and
             salvation
             ,
             as
             the
             Veneration
             of
             images
             ,
             the
             Supremacie
             of
             the
             Pope
             ,
             &c.
             p.
             91
          
           
             XX.
             A
             conclusion
             of
             this
             Treatise
             .
             That
             They
             ,
             who
             are
             of
             our
             perswasion
             ,
             are
             obliged
             to
             forsake
             the
             communion
             of
             Rome
             ;
             and
             ,
             They
             who
             are
             not
             ,
             are
             to
             prove
             and
             trie
             their
             own
             faith
             ,
             before
             they
             condemne
             our
             separation
             from
             them
             .
          
        
      
       
         
         
           The
           Preface
           .
        
         
           THe
           particulars
           which
           I
           intend
           to
           premise
           ,
           are
           chiefly
           these
           two
           .
           1.
           
           What
           was
           the
           occasion
           of
           writing
           this
           Apology
           .
           2.
           
           What
           is
           the
           occasion
           of
           printing
           it
           .
           The
           first
           will
           lead
           me
           to
           say
           somewhat
           of
           schisme
           ,
           which
           is
           the
           subject
           of
           the
           book
           :
           And
           the
           second
           to
           take
           notice
           of
           a
           large
           book
           ,
           lately
           published
           by
           the
           
             English
             Jesuites
          
           ,
           entituled
           ,
           
             Infidelity
             unmasked
             ,
             &c.
          
           
           I
           shall
           speak
           of
           both
           with
           as
           much
           brevity
           as
           may
           be
           ;
           remembring
           ,
           I
           am
           to
           write
           a
           Preface
           ,
           not
           a
           Treatise
           .
        
         
           I.
           Of
           the
           first
           .
           Some
           seditious
           people
           in
           France
           did
           in
           the
           yeare
           MDCXXXIII
           ,
           endeavour
           to
           raise
           a
           bloudy
           persecution
           against
           the
           Protestants
           in
           that
           nation
           ;
           inciting
           the
           Magistrates
           to
           constrain
           them
           to
           adorn
           their
           houses
           on
           that
           Festival
           ,
           which
           is
           ordinarily
           called
           in
           that
           nation
           
             la
             Feste
             de
             Dieu
          
           ,
           and
           do
           other
           acts
           of
           reverence
           to
           the
           Host
           ;
           or
           to
           put
           them
           to
           death
           ,
           or
           banish
           the
           refusers
           .
           Whereupon
           Monsieur
           Daillé
           ,
           conceiving
           in
           what
           eminent
           danger
           he
           and
           all
           of
           his
           Religion
           were
           ,
           wrote
           this
           Apologie
           ;
           which
           being
           publickly
           approved
           ,
           was
           presented
           by
           
             Monsieur
             Drelincourt
             ,
             Mestrezat
          
           ,
           himself
           ,
           and
           many
           others
           ,
           deputed
           by
           the
           Protestants
           of
           France
           for
           that
           purpose
           ,
           unto
           the
           King
           of
           France
           and
           Lords
           of
           His
           Counsel
           :
           as
           containing
           the
           Doctrine
           ,
           and
           resolution
           of
           all
           the
           Protestants
           in
           that
           Kingdome
           .
           And
           ,
           through
           Gods
           blessing
           ,
           it
           prevailed
           with
           Them
           ,
           so
           farre
           ,
           that
           the
           said
           destructive
           counsels
           were
           rejected
           .
        
         
           And
           let
           not
           any
           man
           imagine
           ,
           That
           because
           Adoration
           of
           the
           Host
           is
           the
           chief
           sinne
           mentioned
           in
           this
           Tract
           (
           as
           being
           indeed
           one
           of
           the
           chief
           causes
           of
           our
           Separation
           )
           therefore
           Protestants
           have
           nothing
           else
           to
           alledge
           for
           themselves
           (
           though
           one
           unanswerable
           reason
           is
           enough
           )
           and
           I
           am
           perswaded
           ,
           that
           any
           unprejudiced
           Reader
           will
           think
           this
           such
           .
           )
           For
           he
           that
           will
           but
           recollect
           ,
           in
           what
           condition
           the
           
           
             Church
             of
             Rome
          
           was
           ,
           when
           Princes
           and
           People
           ,
           Clergie
           and
           Laity
           ,
           did
           first
           desire
           of
           the
           Pope
           a
           Reformation
           ,
           in
           faith
           and
           manners
           ,
           shall
           find
           
           1.
           That
           they
           gave
           (
           and
           still
           do
           )
           to
           the
           B.
           Virgin
           ,
           and
           other
           Saints
           departed
           the
           titles
           of
           
             Mediatour
             ,
             Redeemer
          
           and
           Saviour
           ,
           in
           their
           publick
           Liturgies
           and
           hymnes
           .
           
           2.
           That
           they
           began
           their
           sermons
           and
           other
           solemn
           duties
           with
           Ave-Maries
           ,
           and
           rendred
           not
           to
           the
           B.
           Virgin
           onely
           ;
           but
           to
           reliques
           ,
           pictures
           ,
           
             Agnus
             Dei's
          
           (
           and
           severall
           other
           creatures
           ,
           animate
           and
           inanimate
           )
           the
           worship
           ,
           which
           is
           due
           onely
           to
           the
           Creatour
           .
           Briefly
           ,
           to
           omit
           many
           Doctrines
           destructive
           to
           piety
           ,
           and
           even
           civil
           society
           ,
           which
           are
           warranted
           by
           other
           Councels
           (
           as
           in
           the
           
             Councel
             of
             Constance
          
           Sess
           .
           19.
           
           3.
           
             That
             it
             is
             lawfull
             to
             break
             promise
             with
             hereticks
          
           )
           and
           to
           instance
           onely
           in
           some
           few
           positions
           ,
           of
           the
           last
           Councel
           ,
           held
           at
           Trent
           ,
           Sess
           ,
           25.
           
           4.
           The
           decree
           for
           
             veneration
             of
             images
          
           is
           against
           
             Exod.
             xx
             .
             5.
             
             Lev.
             xxvi
             .
             1.
             
             Esa
             .
             ii
             .
             8
             ,
             9.
             xliv
             .
             13
             ,
             &c.
             1
             Cor.
             x.
             7.
             vi
             .
             9
             ,
             10.
             
             Rev.
             xxi
             .
             8.
             
             ●
             
             5.
          
           How
           contrary
           is
           their
           
             invocation
             of
             Saints
             and
             Angels
          
           ,
           ibid.
           Sess
           .
           27.
           unto
           
             Rom.
             x.
             14.
             
             Luc.
             xi
             .
             1
             ,
             2.
             
             Matth.
             iv
             .
             10.
             
             Col.
             ii
             .
             18.
             
             Act.
             x.
             25
             ,
             26.
             xiv
             .
             14
             ,
             15.
             
             Rev.
             xix
             .
             10.
             xxii
             .
             89.
             
             6.
          
           Their
           
             Communion
             in
             one
             kind
          
           decreed
           ,
           in
           the
           very
           words
           of
           the
           Canon
           Sess
           .
           13.
           and
           21.
           
           Can.
           1.
           
           &
           2.
           with
           a
           
             non
             obstante
             Christi
             instituto
             ,
             notwithstanding
             Christs
             expresse
             decree
             ,
          
           how
           opposite
           to
           
             Matth.
             xxvi
             .
             27.
             
             Mark
             xiv
             .
             23.
             1
             
             Cor.
             x.
          
           3
           ,
           4
           ,
           16
           ,
           17
           ?
           
           7.
           Their
           Transubstantiation
           ,
           Sess
           .
           13.
           chap.
           9.
           
           Can.
           2.
           how
           contradictory
           not
           onely
           to
           the
           Apostles
           Creed
           ,
           but
           also
           to
           1
           
             Cor.
             x.
             16
             ,
             17
             ,
             20.
             xi
             .
             23
             ,
             24
             ,
             25
             ,
             26
             ,
             27
             ,
             28
             ?
             Matth.
             xx
             .
             vi
             .
          
           29.
           
           8.
           In
           a
           word
           (
           for
           such
           citations
           may
           be
           numerous
           )
           who
           ever
           can
           reconcile
           their
           decree
           for
           
             Service
             in
             an
             unknown
             tongue
          
           ibid.
           Sess
           .
           22.
           chap.
           8.
           
           &
           Can.
           9.
           with
           any
           part
           of
           all
           the
           1
           
             Cor.
             xiv
          
           ;
           I
           will
           not
           wonder
           if
           he
           think
           that
           fornication
           is
           not
           contrary
           to
           any
           law
           of
           God
           ,
           and
           that
           
             forbidding
             marriage
             to
             all
             the
             Clergie
          
           doth
           no
           way
           oppose
           
             Heb.
             xiii
          
           .
           4.
           and
           1
           
             Tim.
             iv
          
           .
           3.
           
           Some
           of
           which
           positions
           are
           touched
           in
           the
           
             19
             th
          
           chap.
           of
           this
           book
           :
           and
           the
           rest
           excellently
           confuted
           in
           Mons
           r
           Daillé's
           books
           
             de
             poenis
             ;
             de
             imaginibus
             ;
             
             but
             ;
             contra
             Meliterium
          
           ;
           and
           other
           Protestant
           Authours
           .
           Who
           ever
           ,
           I
           say
           ,
           recollecteth
           how
           these
           and
           the
           like
           Doctrines
           (
           which
           overthrow
           the
           fundamentals
           of
           Christian
           Religion
           )
           were
           then
           ,
           and
           still
           are
           ,
           not
           onely
           the
           private
           opinions
           of
           her
           Doctours
           ,
           but
           the
           publick
           decrees
           of
           her
           Councels
           ;
        
         
           And
           then
           lastly
           ,
           who
           ever
           considereth
           with
           what
           rigour
           and
           tyranny
           she
           threw
           them
           who
           disbelieved
           them
           ,
           First
           out
           of
           the
           Church
           ;
           and
           then
           (
           if
           she
           could
           )
           out
           of
           the
           world
           ,
           meerly
           for
           being
           of
           the
           young
           mans
           mind
           whom
           
             S
             r
             Tho.
             More
          
           commendeth
           ,
           and
           tells
           a
           pretty
           story
           of
           [
           pag.
           1438.
           of
           his
           works
           in
           English
           ]
           whose
           name
           was
           Company
           ,
           because
           they
           would
           not
           sinne
           with
           their
           neighbours
           and
           be
           damned
           for
           good
           Fellowship
           .
           So
           destroying
           whole
           Cities
           and
           Provinces
           ,
           and
           with
           them
           in
           Tacitus
           ,
           
             Solitudinem
             facientes
             pacem
             appellavere
          
           ,
           Insomuch
           as
           none
           could
           communicate
           with
           her
           without
           approving
           both
           her
           tyranny
           and
           doctrines
           (
           
             which
             was
             the
             indespensable
             condition
             of
             her
             Communion
          
           )
           Who
           ever
           ,
           I
           say
           ,
           considereth
           these
           things
           will
           I
           conceive
           ,
           never
           wonder
           why
           the
           Protestants
           departed
           from
           Rome
           ,
           any
           more
           than
           why
           the
           Philosophers
           did
           of
           old
           ,
           when
           they
           were
           banished
           ;
           or
           why
           he
           is
           out
           of
           the
           house
           ,
           who
           is
           thrust
           out
           of
           doors
           .
        
         
           But
           if
           none
           of
           all
           this
           could
           have
           been
           truly
           pleaded
           ,
           yet
           the
           Church
           of
           England
           might
           have
           been
           excused
           from
           schism
           ,
           by
           him
           that
           duly
           considereth
           ,
           That
           the
           Anglican
           Church
           had
           of
           old
           ,
           and
           still
           may
           justly
           challenge
           many
           priviledges
           ,
           as
           well
           as
           the
           Gallican
           ,
           set
           down
           by
           
             Marc.
             de
             Vulson
          
           ,
           Counsellour
           to
           the
           King
           of
           France
           ,
           in
           his
           book
           
             de
             la
             puissance
             du
             Pape
          
           ;
           and
           by
           Pythoeus
           and
           many
           others
           ,
           but
           most
           largely
           described
           in
           two
           vast
           tomes
           ,
           written
           by
           the
           appointment
           of
           
             Cardinal
             Richilieu
          
           ,
           when
           he
           advised
           the
           King
           of
           France
           to
           set
           up
           a
           Patriarch
           in
           opposition
           to
           the
           See
           of
           Rome
           ,
           entituled
           
             Preuues
             des
             libertez
             de
             l'
             Eglise
             Gallicane
             .
             Seconde
             Edition
             .
             A
             Paris
             .
             MDCLI
             .
          
           (
           If
           our
           secession
           was
           schisme
           ,
           what
           would
           that
           have
           been
           ?
           )
           Both
           these
           Churches
           being
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           by
           force
           of
           the
           Ephesme
           Canon
           (
           among
           others
           )
           in
           the
           case
           of
           the
           Arch-Bishop
           of
           Cyprus
           ;
           
           whereby
           it
           was
           Ordered
           ,
           
             that
             the
             Churches
             should
             continue
             as
             they
             were
             ,
             and
             not
             be
             subordinated
             to
             any
             forraign
             Patriarch
             .
          
           And
           again
           ,
           he
           who
           considereth
           ,
           That
           perpetually
           under
           the
           Old
           Testament
           ,
           and
           for
           many
           ages
           under
           the
           New
           ,
           Kings
           and
           Emperours
           were
           acknowledged
           to
           have
           a
           power
           of
           reforming
           the
           Church
           ,
           under
           their
           Dominions
           ;
           That
           even
           our
           
             Q.
             Elisabeth
          
           (
           who
           is
           most
           railed
           at
           by
           Romanists
           )
           claimed
           no
           other
           title
           ,
           but
           what
           
             Q.
             Mary
          
           &
           other
           
             Romane
             Catholick
          
           Kings
           and
           Princes
           claimed
           before
           Her
           ;
           as
           may
           be
           seen
           in
           authentick
           Records
           ;
           and
           That
           ,
           by
           our
           Ancient
           Laws
           ,
           the
           Kings
           of
           England
           ,
           (
           as
           the
           Christian
           Emperours
           of
           old
           )
           had
           Supreme
           jurisdiction
           ,
           in
           matters
           Ecclesiasticall
           as
           well
           as
           Civil
           ;
           and
           That
           ,
           by
           these
           laws
           ,
           it
           was
           death
           for
           any
           man
           ,
           to
           publish
           the
           
             Popes
             Bull
          
           ,
           without
           the
           Kings
           license
           ;
           and
           if
           any
           Ecclesiasticall
           Court
           did
           exceed
           its
           just
           limits
           &
           jurisdictions
           ,
           the
           Kings
           prohibition
           was
           to
           be
           obeyed
           .
           All
           which
           appeareth
           in
           
             Caudries
             case
          
           ,
           reported
           by
           
             S
             r
             Edward
             Coke
             ,
             in
             his
             fifth
             book
             ,
             fol.
             8.
             &c.
             
          
           Concerning
           our
           ancient
           Ecclesiastical
           laws
           ,
           see
           
             S
             
             r.
             H.
             Spelmans
             Councels
             .
             B
             p
             Carltons
             consensus
             Ecclesiae
             Cathol
             .
             adversus
             Tridentinos
          
           p.
           271.
           272.
           
           
             D
             
             r.
             Hammonds
             answer
             to
             the
             six
             quaeries
          
           p.
           414.
           and
           
             D.
             Blondel's
             Primauté
             en
             l'
             Eglise
             .
          
           p.
           796.
           
           And
           that
           the
           Reformation
           in
           England
           was
           in
           this
           particular
           as
           regular
           as
           possibl●
           ;
           the
           Clergie
           desiring
           it
           (
           in
           Q.
           Elisabeths
           dayes
           there
           were
           not
           a
           hundred
           Incumbents
           turned
           out
           of
           their
           livings
           ,
           throughout
           all
           England
           )
           the
           
             King
             ,
             Lords
          
           and
           Commons
           unanimously
           concurring
           to
           it
           .
           See
           a
           book
           entituled
           ,
           An
           answer
           to
           that
           groundlesse
           calumny
           ,
           
             A
             Parliamentary
             Religion
          
           ,
           by
           E.
           Y.
           printed
           at
           Oxford
           MDCXLV
           .
        
         
           And
           lastly
           ;
           I
           request
           those
           ,
           who
           are
           so
           prone
           to
           term
           us
           Schismaticks
           ,
           to
           examine
           ,
           what
           obligation
           there
           lieth
           upon
           us
           to
           conform
           any
           more
           to
           Rome
           then
           Geneva
           ;
           and
           why
           not
           to
           the
           poore
           Greek
           Church
           ,
           as
           well
           as
           to
           either
           ,
           if
           it
           have
           as
           much
           truth
           ;
           or
           indeed
           ,
           why
           not
           to
           the
           Primitive
           rather
           than
           any
           .
           Certain
           I
           am
           ,
           that
           they
           will
           never
           be
           able
           to
           prove
           out
           of
           Antiquity
           ,
           that
           if
           the
           Bishop
           of
           Rome
           (
           or
           any
           other
           Bishop
           )
           require
           subscription
           to
           any
           errour
           (
           especially
           to
           any
           that
           is
           
           damnable
           or
           dangerous
           )
           as
           the
           condition
           of
           their
           Communion
           ,
           any
           man
           was
           any
           longer
           bound
           to
           communicate
           with
           them
           (
           because
           then
           he
           were
           bound
           to
           communicate
           in
           sinne
           )
           or
           by
           consequence
           to
           be
           obedient
           to
           them
           .
           Whence
           it
           will
           follow
           ,
           That
           if
           the
           Pope
           make
           a
           new
           Creed
           :
           and
           put
           in
           some
           things
           that
           contradict
           the
           Apostolicall
           (
           as
           he
           did
           at
           Trent
           :
           If
           he
           will
           force
           us
           to
           professe
           and
           practise
           the
           contrary
           to
           Christ's
           precepts
           (
           as
           in
           mutilating
           the
           Communion
           ;
           and
           severall
           kinds
           of
           superstition
           ,
           idolatry
           ,
           and
           tyranny
           ,
           )
           We
           are
           not
           in
           a
           Schisme
           for
           not
           subscribing
           and
           obeying
           ,
           but
           He
           for
           imposing
           .
           And
           also
           it
           will
           follow
           ,
           that
           Mons
           
           r.
           Daillé
           hath
           taken
           a
           very
           right
           method
           ;
           And
           that
           the
           question
           of
           schisme
           ought
           to
           follow
           ,
           and
           not
           
             go
             before
          
           that
           of
           heresie
           or
           errour
           .
           For
           if
           the
           Bishop
           of
           Rome
           be
           in
           schisme
           ,
           we
           are
           not
           then
           in
           fault
           for
           not
           remaining
           under
           his
           government
           ,
           although
           we
           had
           been
           under
           it
           ever
           since
           the
           first
           plantation
           of
           Christianitie
           in
           England
           (
           
             hoc
             dato
             ,
             non
             concesso
          
           )
           since
           he
           now
           exacteth
           our
           assent
           &
           subscription
           to
           a
           damnable
           errour
           ,
           as
           a
           part
           of
           our
           Communion
           .
           And
           therefore
           I
           cannot
           but
           wonder
           ,
           That
           the
           contrary
           methode
           being
           so
           preposterous
           ,
           and
           against
           both
           reason
           and
           the
           practise
           and
           opinions
           of
           the
           *
           Fathers
           ,
           should
           be
           so
           much
           used
           among
           the
           Romanists
           :
           For
           thereby
           they
           do
           not
           examine
           but
           praesuppose
           the
           conclusion
           .
           First
           ,
           they
           would
           have
           us
           grant
           ,
           That
           the
           Church
           of
           Rome
           is
           the
           onely
           true
           Church
           on
           earth
           ,
           and
           then
           examine
           whether
           she
           speak
           truth
           ,
           and
           whether
           we
           did
           well
           in
           separating
           from
           her
           .
        
         
         
           But
           I
           wonder
           at
           Cardinal
           Perron
           more
           then
           at
           any
           man
           ,
           That
           he
           (
           considering
           his
           vast
           understanding
           ,
           —
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           large
           preamble
           of
           two
           leaves
           ,
           concerning
           the
           benefit
           and
           necessity
           of
           a
           good
           definition
           )
           should
           (
           Repl.
           lib.
           1.
           c.
           8.
           )
           define
           
             the
             Church
          
           to
           be
           
             a
             societie
             of
             those
             whom
             God
             hath
             called
             to
             salvation
             ,
             by
             the
             profession
             of
             the
             TRUE
             FAITH
             ,
             sincere
             administration
             of
             the
             Sacraments
             ,
             and
             adherence
             to
             lawfull
             Pastours
             :
          
           and
           yet
           that
           he
           should
           both
           use
           the
           Romanists
           method
           ,
           and
           find
           fault
           with
           them
           that
           do
           not
           ,
           ibid.
           c.
           4.
           
           For
           if
           the
           Church
           be
           such
           a
           Society
           ;
           Either
           every
           member
           of
           that
           Church
           is
           obliged
           to
           know
           ,
           (
           and
           therefore
           to
           examine
           )
           
             the
             true
             Faith
             ,
             and
             sincere
             administration
             of
             the
             Sacraments
          
           ;
           or
           he
           is
           obliged
           to
           make
           profession
           of
           that
           which
           he
           doth
           not
           know
           ,
           and
           hath
           not
           examined
           .
           Which
           is
           far
           beneath
           a
           rationall
           man
           ,
           much
           more
           a
           Christian
           .
        
         
           And
           in
           truth
           ,
           this
           I
           take
           to
           be
           the
           first
           particular
           that
           should
           be
           considered
           .
           For
           unlesse
           men
           before
           they
           dispute
           ,
           will
           be
           perswaded
           to
           agree
           upon
           the
           state
           of
           the
           questions
           ,
           and
           in
           
           what
           order
           they
           should
           be
           handled
           ;
           they
           must
           needs
           end
           their
           discourse
           where
           they
           should
           have
           begun
           it
           :
           as
           to
           instance
           in
           the
           point
           in
           hand
           ;
           
             D
             r
          
           Potter
           p.
           81.
           proveth
           that
           it
           is
           lawfull
           to
           abstain
           from
           communicating
           with
           a
           Church
           that
           imposeth
           the
           profession
           of
           her
           corruptions
           ,
           as
           a
           condition
           of
           her
           communion
           ,
           
             Because
             't
             is
             lawfull
             to
             separate
             from
             any
             other
             corrupted
             Societie
             in
             the
             like
             case
             :
             as
             if
             a
             Monastery
             should
             reform
             it self
             ,
             and
             reduce
             into
             practise
             ancient
             good
             discipline
             ,
             when
             others
             would
             not
             ,
             &c.
             or
             if
             a
             societie
             of
             men
             be
             universally
             infected
             with
             some
             disease
             ,
             &c.
          
           M.
           Knot
           in
           answer
           alters
           the
           case
           ,
           very
           ingenuously
           ,
           to
           the
           quite
           contrary
           ,
           c.
           5.
           
           §
           31.
           
           M.
           Chillingworth
           moderates
           it
           ,
           to
           do
           him
           a
           courtesie
           ,
           c.
           5.
           
           §
           .
           85.
           
           In
           requitall
           whereof
           ,
           M
           
           r.
           K.
           first
           blames
           him
           for
           it
           ,
           and
           then
           begs
           the
           question
           ;
           saying
           ,
           That
           in
           the
           question
           between
           the
           Church
           of
           Rome
           and
           us
           there
           is
           a
           divine
           command
           ,
           not
           to
           depart
           whatever
           she
           impose
           .
           So
           that
           till
           the
           questions
           be
           stated
           right
           ,
           &
           in
           due
           method
           ,
           that
           is
           ,
           till
           it
           be
           examined
           whether
           the
           Church
           of
           Rome
           have
           corruptions
           and
           impose
           them
           ,
           't
           will
           never
           appeare
           ,
           whether
           she
           or
           we
           be
           in
           the
           schisme
           .
        
         
           And
           certes
           ,
           methinks
           it
           is
           not
           fair
           ,
           to
           beg
           the
           question
           so
           oft
           as
           he
           doth
           ,
           &
           tell
           us
           that
           we
           are
           no
           Christians
           ,
           unlesse
           we
           are
           infallibly
           certain
           that
           the
           Church
           is
           infallible
           ;
           and
           yet
           never
           pretend
           to
           prove
           it
           so
           ,
           by
           any
           other
           motives
           than
           those
           of
           credibility
           ,
           which
           at
           best
           are
           but
           probable
           :
           and
           to
           me
           they
           seem
           not
           such
           .
           I
           protest
           ,
           I
           have
           oft
           wisht
           heartily
           they
           did
           ,
           having
           found
           so
           many
           discouragements
           for
           a
           scholar
           in
           late
           years
           ,
           that
           I
           long
           since
           concluded
           him
           a
           wiseman
           ,
           who
           said
           ,
           
             He
             that
             encreaseth
             notions
             ,
             encreaseth
             sorrow
             ,
          
           &
           
             Much
             study
             is
             a
             wearinesse
             to
             the
             flesh
             ,
          
           Eccles
           .
           i.
           18.
           xii
           .
           12.
           concluding
           that
           the
           love
           of
           learning
           and
           truth
           (
           which
           is
           the
           most
           that
           I
           pretend
           to
           )
           would
           not
           onely
           be
           tedious
           ,
           but
           sinfull
           ,
           if
           felicitie
           could
           be
           attained
           full
           as
           well
           without
           it
           :
           which
           it
           might
           ,
           if
           it
           were
           infallibly
           certain
           ,
           that
           the
           Romane
           Church
           is
           infallible
           .
           And
           so
           while
           M
           
           r.
           Knot
           goes
           about
           to
           prove
           that
           reason
           overthroweth
           Christian
           Religion
           ;
           and
           tells
           us
           that
           it
           must
           be
           built
           onely
           upon
           the
           Authority
           of
           the
           Church
           ,
           and
           then
           
           builds
           that
           Authoritie
           onely
           upon
           reasons
           ,
           and
           those
           very
           weak
           ones
           ,
           and
           no
           way
           able
           to
           support
           his
           superstructure
           ,
           he
           will
           let
           all
           fall
           ,
           unlesse
           the
           same
           faculty
           be
           a
           pillar
           under
           his
           arm
           ,
           and
           a
           bulrush
           under
           ours
           .
           And
           though
           he
           make
           great
           use
           of
           interjections
           in
           exclaiming
           against
           Chillingworth
           and
           other
           Protestants
           in
           England
           ,
           for
           pulling
           down
           ,
           he
           will
           never
           deserve
           any
           thanks
           (
           in
           my
           opinion
           )
           
             of
             the
             Christian
             world
          
           ,
           for
           this
           building
           .
           Which
           mindeth
           me
           of
           the
           second
           particular
           I
           intend
           to
           speak
           of
           ,
           viz.
           
        
         
           II.
           The
           occasion
           of
           printing
           this
           book
           .
           I
           confesse
           ,
           though
           it
           were
           translated
           several
           years
           since
           ,
           at
           the
           urgency
           of
           some
           learned
           friends
           ,
           whose
           judgement
           concerning
           the
           acutenes
           of
           it
           ,
           I
           had
           more
           reason
           to
           trust
           then
           mine
           own
           :
           yet
           I
           was
           very
           unwilling
           to
           publish
           it
           ,
           till
           now
           that
           I
           am
           convinced
           of
           the
           seasonablenesse
           of
           it
           ,
           being
           certified
           from
           English
           Seminaries
           beyond
           the
           seas
           ,
           
             indè
             Quòd
          
           nuper-veteres
           cōmigravere
           coloni
           ;
           and
           convinced
           by
           relations
           from
           
             Newcastle
             ,
             Brecknock
          
           ,
           and
           other
           places
           on
           this
           side
           the
           water
           ,
           That
           they
           are
           very
           busie
           at
           such
           harvest-work
           here
           ,
           as
           Parsons
           the
           English
           Jesuite
           (
           in
           his
           *
           Memorial
           written
           at
           Sevil
           1596
           )
           and
           Contzen
           the
           Moguntine
           Jes
           .
           (
           in
           the
           second
           book
           of
           his
           Politicks
           ,
           and
           18.
           chap.
           and
           Campanella
           in
           his
           Monarchia
           Hispan
           .
           )
           appointed
           them
           ;
           being
           told
           by
           the
           
             London
             Book-sellers
          
           .
           who
           are
           the
           most
           competent
           judges
           
             quisque
             in
             arte
             sua
          
           ,
           (
           Beacon
           fired
           p.
           6.
           )
           that
           at
           least
           
             thirty
             thousand
          
           Popish
           books
           
           have
           been
           printed
           there
           ,
           within
           these
           three
           last
           years
           ;
           and
           in
           a
           book
           entituled
           ,
           
             The
             Petition
             of
             the
             six
             Counties
             of
             South-Wales
             ,
             and
             the
             County
             of
             Monmouth
             to
             the
          
           late
           Parliament
           ,
           of
           
             whole
             Parishes
          
           faln
           off
           to
           Popery
           ,
           since
           the
           Ministers
           have
           been
           cast
           out
           ;
           and
           yet
           many
           men
           ask
           ,
           WHAT
           NEED
           OF
           A
           CLERGY
           ?
           Alas
           !
           I
           cannot
           but
           tremble
           to
           see
           how
           passionately
           they
           are
           in
           love
           with
           ruine
           ,
           and
           pursue
           nakednesse
           ,
           vengeance
           ,
           and
           desolation
           ?
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             Prov.
             xxix
             .
             18.
          
           ]
           In
           a
           word
           ,
           knowing
           
             turpius
             ejicitur
             ,
             &c.
          
           that
           men
           are
           with
           more
           ease
           kept
           within
           the
           Church
           of
           England
           ,
           then
           reduced
           to
           it
           ;
           and
           seeing
           many
           daily
           ,
           who
           formerly
           have
           been
           the
           most
           forward
           to
           cry
           ,
           
             Venient
             Romani
          
           —
           posting
           out
           of
           it
           ,
           and
           furious
           for
           Romane
           superstition
           ,
           falling
           (
           as
           't
           is
           the
           custome
           of
           the
           giddy
           vulgar
           )
           from
           one
           extreme
           to
           another
           :
           Especially
           considering
           that
           the
           zeal
           of
           the
           greatest
           member
           of
           our
           Pastours
           (
           most
           whereof
           might
           far
           better
           be
           spent
           in
           pressing
           and
           perswading
           men
           to
           
           
             pious
             conversations
          
           ]
           is
           altogether
           laid
           out
           in
           controversies
           of
           a
           lesse
           nature
           and
           importance
           (
           which
           ,
           by
           the
           way
           ,
           may
           be
           one
           cause
           of
           the
           spreading
           of
           Popery
           )
           I
           thought
           this
           book
           would
           now
           at
           length
           prove
           very
           seasonable
           .
           And
           if
           it
           may
           please
           the
           Almighty
           of
           his
           goodnesse
           ,
           to
           let
           it
           be
           as
           successefull
           in
           stopping
           the
           increase
           of
           the
           Romane
           Religion
           in
           England
           ,
           at
           it
           was
           in
           hindring
           the
           persecution
           of
           the
           Protestants
           in
           France
           ;
           I
           shall
           not
           think
           one
           minute
           of
           the
           spare-houres
           ,
           that
           I
           employed
           in
           translating
           it
           ,
           lost
           .
           But
           if
           withall
           ,
           it
           prove
           instrumentall
           to
           the
           abating
           of
           any
           mans
           heat
           for
           ceremonies
           and
           externals
           ,
           or
           cause
           him
           to
           spend
           it
           (
           where
           it
           ought
           )
           in
           constant
           devotion
           to
           God
           alone
           ,
           and
           unfeigned
           Christian
           charitie
           toward
           all
           his
           brethren
           ,
           and
           reuniting
           the
           shattered
           pieces
           of
           groaning
           Christendome
           ;
           and
           so
           induce
           any
           one
           man
           to
           live
           a
           
             Holy
             life
          
           (
           which
           questionlesse
           is
           or
           should
           be
           the
           main
           end
           of
           all
           our
           preaching
           ,
           religion
           ,
           and
           controversies
           )
           I
           shall
           really
           deem
           it
           the
           happiest
           time
           that
           ever
           I
           bestowed
           .
        
         
           The
           chief
           book
           that
           is
           now
           extolled
           by
           our
           Romanists
           is
           one
           lately
           set
           forth
           by
           
             M
             r
             Edward
             Knot
          
           ,
           alias
           
             Nich.
             Smith
          
           ,
           whose
           true
           name
           is
           
             Matthew
             Wilson
          
           ,
           born
           at
           Pegsworth
           neare
           Morpeth
           in
           Northumberland
           ;
           who
           was
           for
           severall
           years
           Professor
           of
           Divinity
           at
           the
           English
           Colledge
           in
           Rome
           ;
           then
           Vice-Provinciall
           ;
           and
           that
           he
           might
           finish
           this
           his
           last
           book
           the
           better
           ,
           was
           made
           
             Provinciall
             of
             all
             English
             Jesuits
          
           ;
           all
           which
           I
           am
           informed
           by
           some
           of
           his
           own
           Countrey-men
           and
           Society
           .
           The
           book
           is
           entituled
           ▪
           
             Infidelity
             unmasked
             ,
             or
             the
             Confutation
             of
             M
             r
             Chillingworth
             ,
             &c.
             
          
           Wherewith
           if
           any
           wavering
           Protestant
           chance
           to
           be
           shaken
           in
           his
           belief
           (
           whereof
           though
           the
           Romanists
           generally
           boast
           much
           ,
           I
           see
           no
           danger
           because
           I
           have
           ,
           aster
           much
           enquiry
           ,
           not
           heard
           of
           two
           in
           England
           that
           have
           had
           the
           patience
           to
           read
           it
           over
           ,
           'T
           is
           so
           full
           of
           monstrous
           *
           tenents
           and
           impertinencies
           )
           I
           shall
           intreat
           (
           for
           
           his
           satisfaction
           )
           to
           read
           likewise
           over
           
             M
             r
             Chillingworth's
          
           book
           ,
           against
           which
           it
           was
           writ
           ;
           and
           he
           shall
           find
           
             M
             r
             Chillingworth's
          
           a
           sufficient
           answer
           to
           it
           ,
           if
           he
           please
           to
           compare
           Section
           with
           Section
           ,
           from
           the
           beginning
           to
           the
           end
           of
           each
           .
           For
           he
           will
           perceive
           ,
           That
           the
           most
           weighty
           arguments
           of
           
             M
             
             r.
             Chillingworth
          
           (
           as
           all
           the
           
             Answer
             to
             the
             Directions
             of
             N.
             N.
          
           that
           is
           ,
           
             M
             r
             Knot
          
           ,
           wherein
           
             Master
             Chill
          
           .
           drew
           up
           ,
           and
           proved
           ,
           an
           high
           charge
           of
           Atheisme
           and
           
             Socinianisme
             ,
             against
             M
             r
             Knot
          
           and
           his
           party
           ,
           and
           cleared
           himself
           ;
           and
           so
           many
           places
           as
           it
           would
           be
           tedious
           to
           specifie
           )
           are
           passed
           by
           as
           the
           
             sick
             man
          
           ,
           in
           the
           high
           way
           ,
           was
           by
           
             the
             Jew
             without
             notice
             taken
          
           :
           And
           the
           rest
           so
           jejunely
           handled
           ,
           and
           so
           farre
           from
           a
           complete
           answer
           (
           though
           't
           is
           sufficiently
           known
           ,
           That
           
             M
             r
             K.
          
           being
           in
           such
           high
           place
           ,
           and
           dividing
           part
           of
           the
           task
           among
           many
           of
           his
           Inferiours
           ,
           and
           making
           use
           of
           those
           three
           folio's
           writ
           by
           
             M
             r
             G.
             H.
          
           against
           
             M
             r
             Chill
          
           .
           [
           which
           
             D
             r
             Hammond
          
           mentioneth
           in
           his
           unanswerable
           Defence
           of
           the
           
             L
             d
             Falkland
          
           ]
           and
           other
           the
           like
           helps
           had
           all
           the
           humane
           advantages
           that
           could
           be
           had
           )
           so
           little
           touched
           ,
           that
           methinks
           he
           may
           well
           unchristen
           his
           book
           
           a
           little
           more
           ,
           and
           recall
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             The
             confutation
             of
             M
             r
             Chillingworths
             book
             ,
          
           reserving
           onely
           the
           rest
           ,
           
             Infidelity
             unmasked
          
           .
           And
           that
           in
           relation
           to
           himself
           .
        
         
           I
           shall
           give
           
             M
             r
             K.
          
           a
           large
           catalogue
           of
           his
           omissions
           ,
           when
           he
           shall
           think
           fit
           to
           answer
           
             M
             r
             Chillingworths
             Preface
             ,
             to
             the
             Authour
             of
             charity
             maintained
          
           ;
           or
           (
           because
           that
           would
           perhaps
           be
           too
           long
           a
           trouble
           )
           when
           he
           shall
           answer
           onely
           the
           last
           page
           of
           
             M
             r
             Chillingworths
          
           book
           (
           which
           in
           justice
           should
           have
           been
           done
           19
           years
           since
           )
           containing
           〈◊〉
           eleven
           discourses
           of
           
             D
             r
             Potter
          
           ,
           which
           were
           never
           yet
           ●●●ched
           ;
           although
           
             M
             r
             Chill
          
           .
           concludeth
           his
           first
           part
           in
           these
           words
           ;
           
             Now
             at
             last
             ,
             when
             you
             are
             admonished
             of
             it
             ,
             that
             my
             Reply
             may
             be
             perfect
             ,
             I
             would
             entreat
             you
             to
             take
             them
             into
             your
             consideration
             :
          
           promising
           the
           second
           part
           of
           his
           Reply
           ,
           when
           
             M
             r
             K.
          
           should
           desire
           it
           ,
           but
           it
           seems
           he
           had
           enough
           of
           the
           first
           ,
           which
           made
           him
           desire
           to
           smother
           the
           second
           .
        
         
           In
           the
           interim
           ,
           I
           cannot
           but
           mind
           
             M
             r
             Knot
          
           of
           one
           §
           containing
           two
           pages
           (
           't
           is
           the
           
             96
             th
          
           of
           the
           
             5
             th
          
           c.
           of
           
             M.
             Chill
          
           .
           )
           which
           he
           passeth
           over
           as
           ordinary
           Commentatours
           do
           over
           hard
           places
           ,
           saying
           not
           a
           word
           to
           it
           .
           Which
           I
           am
           minded
           of
           by
           
             Mons
             r
             Milletiere's
             Rhetorick
          
           ,
           concerning
           the
           inconsistency
           of
           
             Protestant
             Religion
          
           with
           civil
           government
           .
           And
           I
           do
           the
           more
           earnestly
           beseech
           him
           to
           answer
           it
           ,
           because
           I
           see
           he
           salls
           sometimes
           into
           the
           same
           strain
           ,
           and
           because
           I
           bear
           a
           great
           love
           to
           the
           persons
           of
           some
           in
           the
           Romane
           Communion
           ,
           and
           have
           been
           many
           years
           troubled
           with
           an
           *
           argument
           ,
           which
           the
           learned
           
             D
             r
             Jer.
             Taylor
          
           brings
           p.
           50
           ,
           &
           51.
           of
           his
           sermon
           on
           the
           Gunpowder-Treason
           (
           having
           in
           my
           small
           perusall
           of
           Popish
           writers
           ,
           met
           with
           many
           confirmations
           ,
           both
           of
           major
           and
           minor
           proposition
           ;
           
           which
           I
           shall
           produce
           ,
           when
           need
           requires
           :
           but
           I
           think
           it
           doth
           not
           now
           ,
           because
           I
           must
           be
           short
           ;
           and
           the
           
             D
             r
          
           hath
           said
           enough
           in
           that
           excellent
           sermon
           .
           Which
           seemeth
           to
           me
           to
           contain
           a
           very
           sufficient
           answer
           to
           a
           book
           lately
           written
           by
           a
           Romanist
           ,
           entituled
           ,
           
             The
             Christian
             Moderatour
          
           .
        
         
           Besides
           ,
           that
           I
           am
           most
           credibly
           informed
           ,
           by
           a
           Person
           of
           great
           quality
           and
           integrity
           (
           who
           saw
           both
           the
           subscriptions
           and
           excommunication
           )
           That
           those
           many
           English
           Recusants
           ,
           whom
           he
           mentioneth
           p.
           17
           ,
           and
           37.
           were
           all
           excommunicated
           for
           subscribing
           those
           three
           moderate
           negative
           propositions
           ,
           which
           are
           there
           set
           down
           as
           the
           Doctrine
           of
           the
           English
           Rom.
           Catholiques
           ,
           concerning
           the
           
             Popes
             power
             over
             the
             Supreme
             Magistrate
             .
          
        
         
           I
           was
           ever
           a
           great
           enemy
           to
           rancour
           in
           dispute
           ,
           and
           am
           of
           that
           Viscounts
           mind
           ,
           who
           thought
           ,
           That
           there
           ought
           to
           be
           no
           more
           bitternesse
           in
           a
           
             treatise
             of
             Controversie
          
           then
           in
           a
           Love-letter
           .
           And
           therefore
           though
           I
           never
           saw
           
             M
             r
             Chillingworth
          
           (
           whom
           I
           find
           commended
           by
           
             M
             r
          
           *
           Baxter
           and
           other
           eminent
           Divines
           ;
           and
           commended
           by
           his
           Adversaries
           for
           a
           devout
           and
           rationall
           man
           )
           yet
           I
           cannot
           but
           be
           moved
           with
           pitty
           and
           grief
           to
           see
           ,
           how
           
             M
             r
             Knot
          
           (
           who
           bespattereth
           Casaubon
           ,
           and
           severall
           other
           very
           learned
           men
           )
           insulteth
           over
           
             M
             r
             Chillingworth
          
           now
           being
           dead
           :
           who
           would
           not
           come
           near
           him
           to
           dispute
           while
           he
           was
           alive
           ,
           though
           
             M
             r
             Chillingworth
          
           at
           sundry
           times
           and
           by
           severall
           wayes
           entreated
           and
           solicited
           ,
           nay
           pressed
           and
           importuned
           him
           to
           it
           ,
           before
           the
           printing
           of
           this
           solio
           .
           (
           See
           
             The
             Answer
             to
             the
             direction
             to
             N.
             N.
             §
          
           4.
           and
           afterwards
           ,
           as
           I
           am
           told
           by
           them
           that
           knew
           him
           )
           which
           he
           survived
           seven
           years
           .
           How
           after
           seventeen
           years
           studying
           to
           lay
           this
           Hector
           in
           the
           dust
           ,
           
             M
             r
             Knot
          
           sets
           sorth
           a
           book
           ,
           wherein
           (
           to
           speak
           first
           of
           the
           manner
           of
           his
           discourse
           )
           the
           chief
           
           thing
           be
           doth
           ,
           is
           to
           scare
           his
           Reader
           with
           morm
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           s
           (
           
             fortiter
             calumniando
             Antagonistam
             ,
             ut
             aliquid
             haereat
             ,
          
           as
           his
           policy
           was
           in
           Tacitus
           )
           chiefly
           bespattering
           him
           (
           and
           that
           almost
           in
           every
           page
           )
           with
           odious
           imputations
           of
           such
           opinions
           ,
           whereof
           he
           cannot
           point
           us
           out
           one
           in
           all
           his
           volumne
           ,
           concerning
           which
           he
           (
           who
           best
           knew
           his
           own
           belief
           ,
           and
           is
           long
           since
           gone
           to
           answer
           for
           it
           ,
           good
           or
           bad
           )
           said
           ,
           more
           than
           once
           ,
           as
           in
           his
           
             Answer
             to
             the
             directions
             to
             N.
             N.
             §
             28.
             
             Whosoever
             teacheth
             or
             holdeth
             them
             LET
             HIM
             BE
             ANATHEMA
             !
          
           In
           which
           volumne
           ,
           though
           
             M
             r
             Knot
          
           declaim
           oft
           against
           reason
           ,
           and
           say
           ,
           That
           
             to
             it
             the
             mysteries
             of
             Christian
             Religion
             seem
             impossible
             .
             c.
             xiii
             .
             §
             27.
             p.
             808.
             pro
          
           812.
           yet
           he
           thinks
           it
           fitting
           to
           charge
           his
           Adversary
           with
           the
           sayings
           not
           onely
           of
           
             S
             t
             Augustine
             ,
             B
             ●
             .
             Andrews
             ,
             Hooker
             ,
             Grotius
             ,
             Calvin
             ,
             Beza
             ,
          
           and
           the
           like
           learned
           men
           ,
           who
           yet
           confessed
           themselves
           men
           ;
           but
           also
           of
           
             Luther
             ,
             Socinus
             ,
             Crellius
             ,
             Volkelius
             ,
             Bonaventure
             ,
             Halensis
             ,
             Dionys
             .
             Areopagita
             ,
          
           and
           I
           know
           not
           what
           other
           rabble
           ;
           as
           if
           poor
           Chillingworth
           were
           bound
           to
           defend
           all
           whosoever
           ,
           that
           wrote
           before
           him
           :
           Whereas
           all
           the
           world
           knows
           ,
           That
           he
           who
           would
           not
           believe
           the
           
             Romane
             Church
          
           (
           whereof
           he
           had
           been
           a
           member
           )
           upon
           her
           own
           bare
           word
           ,
           would
           as
           little
           believe
           any
           particular
           member
           of
           that
           ,
           or
           any
           other
           Society
           upon
           theirs
           ;
           and
           that
           he
           disclaimed
           not
           her
           pretended
           Infallibility
           (
           which
           was
           her
           worst
           fault
           ,
           as
           making
           all
           the
           rest
           ,
           how
           damnable
           soever
           ,
           incurable
           )
           that
           he
           might
           affix
           it
           upon
           another
           ,
           or
           the
           next
           man
           he
           met
           ;
           though
           never
           so
           learned
           ,
           or
           pious
           .
           And
           if
           
             M
             
             r.
             K.
          
           will
           think
           it
           unjust
           ,
           That
           he
           should
           be
           put
           to
           maintain
           the
           writings
           of
           all
           Papists
           ,
           or
           even
           of
           those
           few
           ,
           of
           his
           own
           late
           Order
           ;
           his
           citing
           so
           much
           the
           opinions
           of
           Protestants
           out
           of
           our
           Adversary
           Brerely
           ,
           is
           no
           argument
           ,
           but
           of
           his
           own
           unreasonablenesse
           .
        
         
           I
           shall
           not
           take
           notice
           of
           half
           his
           impertinencies
           :
           not
           how
           he
           grants
           ,
           what
           
             M
             r
             Chill
          
           .
           affirmed
           ,
           concerning
           some
           mens
           believing
           contradictions
           
             p.
             803.
             lin
             .
             5.
             
             There
             is
             no
             doubt
             ,
          
           saith
           he
           ,
           
             but
             that
             men
             may
             believe
             things
             ,
             which
             in
             themselves
             are
             contradictions
             .
          
           &
           p.
           810.
           l.
           18.
           
           
             'T
             is
             
             needlesse
             to
             be
             proved
             ,
             it
             being
             a
             thing
             which
             no
             man
             denyeth
             .
          
           And
           yet
           ,
           how
           in
           attempting
           to
           shew
           ,
           that
           
             Master
             Chillingworth's
          
           reasons
           do
           not
           prove
           it
           ,
           he
           spends
           from
           
             p.
             802.
          
           to
           815.
           
           To
           take
           notice
           of
           all
           such
           peccadilloes
           would
           be
           very
           tedious
           to
           Thee
           and
           me
           .
           Onely
           because
           I
           have
           mentioned
           his
           citing
           Brerely
           so
           oft
           (
           and
           not
           onely
           
             M
             r
             K.
          
           but
           most
           of
           the
           other
           English
           Advocates
           for
           the
           Church
           of
           Rome
           are
           very
           faulty
           therein
           )
           give
           me
           leave
           to
           adde
           a
           little
           ,
           in
           that
           particular
           .
        
         
           
             M
             r
             Chill
          
           .
           c.
           5.
           
           §
           91.
           answering
           
             M
             r
             Knots
          
           alledging
           
             the
             confession
             of
             Protestants
          
           concerning
           the
           Antiquity
           of
           some
           Doctrines
           in
           the
           Church
           of
           Rome
           ,
           sets
           down
           twenty
           Doctrines
           of
           that
           Church
           ,
           and
           entreateh
           
             M
             r
             K.
          
           to
           inform
           him
           what
           confession
           of
           Protestants
           he
           hath
           for
           them
           ,
           viz.
           Communion
           in
           one
           kind
           ,
           Lati●e
           Service
           ,
           Indulgences
           ,
           the
           Popes
           power
           in
           temporalities
           over
           Princes
           ,
           picturing
           the
           Trinity
           ,
           worshipping
           of
           pictures
           ,
           and
           of
           the
           B.
           Virgin
           ,
           her
           immaculate
           conception
           ,
           infallibility
           of
           the
           Pope
           or
           Church
           ,
           auricular
           Confession
           ,
           &c.
           
           And
           that
           as
           some
           Protestants
           confesse
           the
           Antiquity
           ,
           but
           alwayes
           
             postnate
             to
             Apostolick
          
           ,
           of
           some
           Romane
           points
           ;
           so
           there
           want
           not
           Papists
           ,
           who
           acknowledge
           as
           freely
           the
           novelty
           of
           many
           of
           them
           ,
           and
           the
           Antiquity
           of
           ours
           .
           To
           which
           ,
           all
           that
           
             M
             r
             K.
          
           answereth
           is
           p.
           867.
           as
           followeth
           .
           1.
           
           
             Some
             of
             these
             things
             are
             not
             matters
             of
             faith
             :
             and
             some
             other
             points
             are
             even
             ridiculous
             .
             2.
             
             We
             deny
             that
             any
             Cath.
             approved
             .
             Authour
             ,
             acknowledgeth
             the
             novelty
             of
             any
             of
             our
             Doctrines
             ,
             or
             the
             antiquity
             of
             yours
             ;
             except
             such
             were
             ancient
             heresies
             .
          
           How
           truly
           spoken
           the
           first
           is
           ,
           the
           Reader
           may
           judge
           ;
           if
           he
           have
           read
           the
           Canons
           of
           the
           Councel
           of
           Trent
           ,
           Luc.
           Wadding's
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           History
           of
           the
           Immaculate
           conception
           printed
           at
           Lovain
           1624.
           or
           any
           few
           Romane
           authours
           :
           How
           true
           the
           second
           ,
           if
           he
           'l
           vouchsafe
           to
           examine
           the
           places
           I
           have
           cited
           p.
           6.
           or
           these
           which
           follow
           .
        
         
           Though
           there
           are
           some
           Protestants
           who
           confesse
           the
           Antiquity
           (
           though
           not
           Primitive
           ,
           which
           is
           the
           onely
           Antiquity
           they
           hold
           obliging
           )
           of
           some
           few
           Romane
           Doctrines
           ;
           so
           there
           are
           not
           a
           few
           Doctours
           &
           Writers
           of
           their
           own
           Communion
           ,
           who
           acknowledge
           ,
           
           as
           liberally
           ,
           the
           novelty
           of
           very
           many
           others
           :
           as
           ,
           1
           that
           
             Transubstantiation
             was
             not
             named
             ,
             much
             lesse
             made
             an
             Article
             of
             faith
             ,
             before
             the
             Laterane
             Councel
          
           (
           Bellarm.
           de
           Sacram.
           l.
           2.
           c.
           25.
           )
           2
           
             That
             for
             the
             first
             MCC
             years
             ,
             the
             Holy
             Cup
             was
             administred
             to
             the
             Laity
             :
          
           (
           Lindan
           .
           Panopl
           .
           l.
           4.
           part
           .
           2.
           c.
           56.
           
           §
           Hunc
           igitur
           .
           Cassander
           saepe
           .
           Albaspinaeus
           Observ
           .
           Sacr.
           l.
           1.
           c.
           4.
           
           And
           your
           friend
           Petavius
           in
           his
           Treatise
           against
           Arnault
           ,
           (
           de
           la
           frequent
           .
           Communion
           .
           )
           saith
           ,
           
             None
             but
             an
             extreme
             ignorant
             ,
             or
             impudent
             fellow
             can
             deny
             it
             .
          
           3.
           
           That
           they
           beleeved
           
             the
             sacrifice
             of
             the
             Eucharist
             to
             be
             but
             the
             IMAGE
             or
             COMMEMORATION
             of
             our
             Saviours
             sacrifice
             on
             the
             Crosse
             :
          
           (
           Lombard
           .
           Sent.
           l.
           4.
           c.
           12.
           
           &
           Aqu.
           3.
           p.
           qu.
           83.
           art
           .
           1.
           incorp
           .
           )
           4.
           
           That
           the
           
             Primitive
             Christians
             celebrated
             not
             the
             Eucharist
             as
             the
             Romane
             Church
             doth
             now
             :
          
           (
           Durand
           .
           ration
           .
           div
           .
           offic
           .
           lib.
           4.
           c.
           1.
           
           Rupertus
           Abbas
           Tuit
           .
           Divin
           .
           Offic.
           l.
           2.
           c.
           21.
           )
           [
           he
           that
           readeth
           Justin
           Martyr
           in
           his
           Apology
           ,
           largely
           describing
           the
           custome
           of
           the
           Primitives
           in
           his
           dayes
           ,
           may
           think
           he
           speaks
           of
           the
           Protestants
           now
           .
           ]
           5.
           
           That
           
             Divine
             Service
             was
             celebrated
             for
             many
             ages
             in
             a
             tongue
             understood
             by
             the
             people
             :
          
           (
           Nic.
           de
           Lyr.
           in
           1.
           ad
           Cor.
           14.
           
           Cassander
           in
           Liturg
           .
           c.
           28.
           
           Alphons
           .
           à
           Castro
           de
           justa
           pun
           .
           haeret
           .
           l.
           3.
           c.
           6.
           )
           where
           ,
           desending
           this
           differing
           from
           the
           Primitive
           Church
           ,
           he
           saith
           ,
           
             That
             he
             who
             should
             now
             conform
             to
             THEM
             ,
             would
             be
             accounted
             not
             onely
             an
             impious
             man
             ,
             but
             an
             Infidel
             .
          
           6.
           
           That
           
             the
             Fathers
             exhorted
             the
             people
             to
             read
             the
             Scriptures
             :
          
           (
           Azor.
           mor.
           l.
           8.
           c.
           26.
           part
           .
           1.
           §
           respondeo
           .
           )
           7.
           
           That
           
             they
             generally
             condemned
             the
             worship
             of
             Images
             for
             fear
             of
             Idolatry
             :
          
           (
           Polyd.
           Virg.
           de
           invent
           .
           rerum
           ,
           l.
           6.
           c.
           13.
           )
           In
           which
           treatise
           ,
           that
           learned
           Italian
           oft
           ingemiously
           acknowledgeth
           the
           novelty
           of
           most
           of
           their
           customes
           in
           the
           Church
           of
           Rome
           ,
           except
           such
           as
           came
           from
           Jews
           or
           Pagans
           .
           As
           (
           lib.
           5.
           c.
           4.
           )
           where
           he
           saith
           ,
           8
           
             God
             and
             the
             Primitive
             Church
             permitted
             marriage
             to
             Priests
             ,
             and
             Pope
             Siricius
          
           (
           who
           lived
           at
           the
           end
           of
           the
           fourth
           century
           )
           
             was
             the
             first
             that
             forbad
             it
          
           ;
           whose
           laws
           to
           that
           purpose
           ,
           
           though
           they
           came
           out
           very
           thick
           ,
           were
           little
           heeded
           till
           the
           eleventh
           Age.
           See
           Gloss
           .
           decret
           .
           dist
           .
           84.
           c.
           3.
           and
           
             P.
             Pius
             II.
          
           in
           his
           130.
           
           Epist
           .
           against
           the
           Bohemians
           and
           Taborites
           ;
           where
           he
           opposeth
           the
           Modern
           Church
           to
           the
           
             Primitive
             .
             9.
             
             That
             MCCCC
             .
             years
             after
             Christ
             ,
             many
             learned
             Romanists
             denied
             the
             Popes
             judgement
             to
             be
             infallible
             .
          
           (
           Gerson
           .
           Almain
           .
           Alphonsus
           .
           Adrian
           .
           PP
           .
           apud
           Bell.
           de
           Rom.
           Pont.
           l.
           4.
           c.
           2.
           
           §
           
             Secunda
             opinio
             .
             )
             10.
             
             Or
             his
             authority
             to
             be
             above
             that
             of
             a
             generall
             Councel
             :
          
           (
           Camaracensis
           .
           Gerson
           .
           Almain
           .
           Cusan
           .
           Panormitan
           .
           Abulensis
           apud
           Bell.
           de
           Conc.
           l.
           2.
           c.
           14.
           initio
           .
           )
           11.
           
           
             That
             the
             Masse
             was
             not
             instituted
             by
             Christ
             and
             the
             Apostles
             (
             who
             at
             the
             consecration
             used
             onely
             the
             Lords
             Prayer
             )
             but
             DC
             years
             after
             them
             by
             Gregory
             I.
          
           Platin.
           in
           vit
           .
           Sixti
           I.
           &
           Gregor
           .
           I.
           Gregor
           .
           Epist
           .
           l.
           7.
           c.
           63.
           p.
           664.
           edit
           .
           Paris
           .
           1571.
           
           And
           all
           the
           world
           knows
           how
           lately
           ,
           and
           through
           how
           pleasant
           a
           trick
           ,
           the
           Gregorian
           Missall
           came
           in
           use
           ,
           in
           stead
           of
           the
           Ambrosian
           ;
           because
           being
           laid
           upon
           S.
           Peters
           Altar
           ,
           it
           was
           torn
           in
           peices
           in
           the
           night
           .
           The
           story
           may
           be
           read
           at
           large
           in
           
             Durand's
             Rational
             .
             divin
             .
             offic
             .
             l.
             5.
             c.
             2.
             
             §
             5.
             p.
          
           212.
           
           And
           with
           what
           a
           deal
           of
           violence
           and
           difficultie
           ,
           this
           Gregorian
           Missall
           was
           brought
           into
           Spain
           ,
           may
           be
           seen
           in
           
             Rod.
             Ximenes
          
           his
           
             History
             of
             Spain
          
           ,
           l.
           6.
           c.
           26.
           
           
             Cassand
             .
             Praef.
             de
             Ord.
             Rom.
          
           12.
           
           That
           
             Purgatory
             was
             very
             little
             ,
             or
             not
             at
             all
             ,
             mentioned
             among
             the
             Ancients
             ;
             a
             thing
             unknown
             to
             Antiquity
             ;
             and
             received
             into
             the
             Church
             but
             lately
             .
          
           Episc
           .
           Fisher
           .
           Assert
           .
           Lutherane
           consutat
           .
           Artic.
           
             XVIII
             .
             13.
             
             That
             ,
             after
          
           PVRGATORY
           ,
           
             came
             in
          
           INDVLGENCES
           .
           Idem
           ibid.
           
             Durand
             .
             Antoninus
          
           apud
           Bellarm.
           and
           ,
           
             That
             the
             Jubilee
             was
             instituted
             MCCC
             yeares
             after
             Christ
             ,
             by
             that
             good
             man
             P.
             Boniface
             ,
          
           who
           (
           their
           Historians
           say
           )
           
             came
             in
             like
             a
             fox
             ,
             raigned
             like
             a
             lion
             ,
             and
             died
             like
             a
             dog
             .
          
           See
           a
           treatise
           of
           Indulgences
           ;
           writ
           by
           Wesselus
           ,
           al.
           
             Basil
             Groningensis
          
           .
           and
           another
           of
           the
           Jubilee
           by
           Santarel
           the
           Jesuite
           .
           14.
           
           Lastly
           ,
           (
           for
           such
           citations
           would
           be
           endlesse
           ,
           as
           I
           might
           mind
           you
           ,
           who
           it
           was
           that
           
             Nicephorus
             Calisthus
          
           
           saith
           ,
           brought
           
             Prayer
             to
             Saints
          
           into
           the
           publick
           Liturgy
           ,
           &c.
           According
           as
           M.
           Knot
           answers
           or
           approves
           of
           these
           ,
           I
           will
           give
           him
           more
           ,
           which
           I
           have
           in
           readinesse
           .
           )
           
             Alphonsus
             à
             Castro
          
           in
           his
           Treatise
           ,
           
             de
             justa
             punit
             .
             Haeretic
          
           .
           l.
           2.
           c.
           22.
           speaking
           of
           divers
           ceremonies
           ,
           which
           the
           Church
           of
           Rome
           useth
           in
           the
           consecration
           of
           
             Temples
             ,
             Altars
             ,
             Chalices
             ,
             habits
             ,
             ornaments
             ,
          
           saith
           ,
           
             NONE
             of
             these
             things
             were
             instituted
             by
             Jesus
             Christ
             ,
             but
             in
             after-times
             ,
             by
             little
             and
             little
             ,
             instituted
             by
             the
             Church
             .
          
        
         
           Yet
           give
           me
           leave
           to
           adde
           one
           thing
           more
           ;
           That
           't
           is
           cleare
           to
           me
           ,
           None
           of
           the
           Ancient
           Christians
           believed
           the
           Church
           of
           Rome
           to
           be
           a
           Guide
           ,
           or
           Judge
           of
           all
           Controversies
           in
           Christianity
           :
           wherein
           M
           
           r.
           K.
           may
           do
           very
           well
           to
           satisfie
           me
           ,
           or
           [
           as
           his
           friends
           do
           ]
           blame
           them
           ,
           for
           this
           reason
           among
           many
           ,
           Because
           in
           Epiphanius
           ,
           S.
           Augustine
           ,
           and
           others
           their
           Catalogues
           of
           Hereticks
           ,
           none
           are
           branded
           for
           denying
           this
           which
           they
           all
           did
           .
           And
           if
           it
           had
           been
           believed
           at
           all
           (
           especially
           as
           it
           is
           generally
           now
           ,
           
             viz.
             to
             be
             the
             original
             of
             all
             other
             heresies
             ,
          
           it
           had
           been
           farre
           more
           rationall
           to
           have
           put
           in
           this
           ;
           and
           left
           out
           
             all
             the
             rest
          
           ;
           then
           to
           have
           dealt
           with
           posterity
           as
           we
           see
           they
           have
           .
           That
           
             Tertullian
             ,
             Vincentius
             Lirinensis
          
           ,
           and
           severall
           others
           should
           give
           us
           rules
           to
           know
           Hereticks
           by
           ,
           and
           forget
           this
           ,
           
             the
             main
             and
             clearest
          
           .
           And
           ,
           which
           is
           stranger
           yet
           ,
           that
           not
           onely
           Optatus
           (
           l.
           5.
           
             contra
             Parmen
          
           .
           mihi
           p.
           130.
           )
           after
           a
           long
           discourse
           against
           the
           Donatist
           ,
           about
           the
           unlawfulnesse
           of
           rebaptization
           
             [
             Inter
          
           licet
           
             vestrûm
             &
          
           non
           licet
           
             nostrûm
             ,
             nutant
             &
             remigant
             animae
             populorum
             :
          
           Well
           ,
           what
           must
           be
           done
           in
           this
           case
           ?
           
             Quaerendi
             sunt
             judices
          
           .
           Who
           shall
           they
           be
           ?
           
             Si
             Christiani
             —
             Si
             Paganus
             —
             Si
             Judaeus
             —
          
           inconveniences
           on
           every
           side
           ]
           should
           conclude
           ,
           
             Ergò
             in
             terris
             hac
             de
             re
             nullum
             poterit
             reperiri
             judicium
             ,
             de
             coelo
             quaerendus
             est
             Judex
             .
             —
             Habemꝰ
             in
             Evangelio
             Testamentum
             .
          
           And
           S.
           August
           .
           to
           the
           same
           purpose
           (
           in
           Psal
           .
           xxi
           .
           èxposition
           .
           2.
           
           
             Tabulae
             aperiantur
             ,
             legantur
             verba
             mortui
             .
          
           That
           ,
           I
           say
           ,
           not
           onely
           Optatus
           that
           learned
           Bishop
           ,
           and
           other
           Ancients
           should
           be
           so
           much
           in
           those
           early
           dayes
           mistaken
           (
           for
           certainly
           your
           Church
           was
           not
           
           then
           in
           heaven
           )
           but
           S.
           Paul
           also
           writing
           a
           very
           long
           epistle
           to
           the
           Romanes
           ,
           and
           setting
           down
           therein
           arguments
           against
           severall
           heresies
           should
           conclude
           with
           
             quisque
             suo
             sensu
             abundet
          
           [
           if
           I
           may
           believe
           your
           Bible
           ]
           Rom.
           
             xiv
             .
             5.
             &
             oportet
             esse
             haereses
          
           ;
           and
           not
           mention
           a
           word
           of
           any
           infallible
           remedy
           ,
           or
           Judge
           at
           Rome
           :
           which
           news
           would
           have
           been
           worth
           all
           the
           rest
           of
           the
           Epistle
           .
        
         
           And
           again
           ,
           That
           not
           onely
           all
           the
           Fathers
           of
           the
           first
           CCC
           yeares
           ,
           should
           passe
           over
           this
           opinion
           of
           the
           Romane
           Churches
           great
           Authority
           in
           silence
           (
           the
           believing
           or
           disbelieving
           which
           alone
           ,
           with
           the
           Romanists
           now
           ,
           denominates
           every
           man
           a
           Catholick
           or
           an
           Heretick
           )
           but
           that
           the
           Historians
           also
           of
           those
           dayes
           should
           say
           nothing
           of
           it
           ,
           if
           she
           had
           any
           such
           thing
           ,
           seemeth
           no
           more
           probable
           to
           me
           ,
           then
           that
           any
           learned
           man
           hereafter
           will
           write
           the
           Chronicle
           of
           England
           ,
           for
           these
           twelve
           years
           last
           ,
           and
           never
           mention
           the
           Lords
           Fairfax
           or
           Cromwell
           .
        
         
           Having
           said
           thus
           much
           in
           generall
           concerning
           the
           manner
           of
           M.
           Knots
           disputes
           ,
           and
           his
           unfitting
           Topicks
           ,
           wherein
           he
           mistaketh
           Antiquity
           for
           Truth
           ,
           &
           citations
           out
           of
           Protestants
           (
           oft
           falsified
           )
           for
           infallible
           conclusions
           :
           and
           beseeching
           M.
           Knot
           ,
           if
           he
           shall
           vouchsafe
           an
           answer
           to
           this
           paper
           ,
           not
           to
           skip
           over
           these
           two
           last
           leaves
           ,
           but
           to
           give
           me
           some
           reason
           ,
           
             Why
             any
             Christian
             is
             BOUND
             to
             believe
             such
             positions
             as
             are
             confessedly
             novell
             ?
          
           And
           if
           he
           will
           say
           ,
           that
           all
           (
           which
           he
           cannot
           with
           modesty
           ;
           or
           that
           any
           ,
           which
           he
           cannot
           with
           truth
           )
           of
           the
           forenamed
           Romane
           Doctours
           ,
           speak
           that
           which
           is
           not
           true
           ;
           that
           he
           would
           consider
           how
           he
           puts
           into
           my
           mouth
           ,
           what
           to
           answer
           to
           much
           that
           he
           alledgeth
           out
           of
           Protestant
           Doctours
           against
           Mr.
           Chillingworth
           :
           I
           come
           now
           to
           take
           a
           short
           view
           of
           his
           particular
           discourses
           ,
           and
           begin
           at
           his
           Preface
           .
        
         
           Pref.
           p.
           4.
           and
           5.
           
           After
           he
           hath
           given
           his
           Readers
           some
           
             admonitions
             how
             to
             read
             his
             book
          
           [
           I
           wish
           that
           he
           pretending
           to
           answer
           the
           whole
           ,
           had
           printed
           M.
           Chill's
           with
           it
           ,
           that
           we
           might
           the
           more
           readily
           have
           compared
           them
           ]
           and
           told
           them
           ,
           
             that
             one
             half
             of
             CHARITY
             MAINTAINED
             
             is
             yet
             unanswered
          
           [
           he
           who
           readeth
           Mr.
           Chill's
           book
           ,
           or
           but
           the
           last
           lines
           of
           it
           ,
           sees
           the
           reason
           of
           that
           ]
           he
           professeth
           ,
           
             That
             he
             will
             not
             meddle
             with
             Mr.
          
           Chill's
           
             answer
             to
             the
             direct
             .
             to
             N.
             N.
          
           (
           very
           ingenuously
           spoken
           !
           )
           but
           why
           ?
           
             because
             it
             is
             confuted
             by
             a
             book
             entituled
             ,
          
           THE
           JVDGEMENT
           OF
           AN
           VNIVERSITY-MAN
           CONCERNING
           Mr.
           CHILLINGWORTHS
           PAMPHLET
           :
           't
           was
           a
           pretty
           little
           Pamphlet
           !
           but
           whether
           that
           
             Judgement
             of
             an
             University-man
          
           ,
           which
           I
           never
           met
           with
           any
           man
           whosoever
           that
           saw
           (
           unlesse
           such
           to
           whom
           I
           have
           shew'd
           it
           )
           be
           a
           reall
           answer
           to
           any
           page
           of
           Mr.
           Chill's
           book
           ,
           any
           more
           then
           
             Chaucers
             tales
          
           are
           ,
           I
           desire
           any
           unprejudiced
           man
           to
           determine
           .
           Onely
           I
           must
           take
           notice
           (
           as
           I
           passe
           )
           that
           Mr
           Knot
           doth
           very
           well
           ,
           to
           observe
           so
           soon
           that
           precept
           ,
           which
           Tully
           gives
           his
           Oratour
           (
           and
           Ulysses
           in
           Ovid
           ,
           against
           Ajax
           ,
           practiseth
           )
           to
           skip
           over
           the
           hardest
           arguments
           .
           What
           't
           is
           in
           an
           Oratour
           I
           'le
           not
           say
           ;
           but
           I
           am
           sure
           ,
           it
           is
           no
           great
           signe
           of
           a
           good
           Disputant
           .
        
         
           The
           next
           thing
           he
           telleth
           us
           is
           [
           §
           .
           10.
           and
           11.
           and
           so
           to
           the
           end
           af
           the
           Preface
           ]
           how
           the
           very
           title
           of
           Mr.
           Chill's
           book
           may
           be
           consuted
           out
           of
           Mr.
           Chill's
           own
           words
           :
           for
           which
           he
           citeth
           p.
           21.
           mihi
           lin
           .
           3.
           from
           whence
           M.
           Knot
           concludeth
           ,
           
             That
             millions
             of
             Protestants
             erre
             damnably
          
           ;
           and
           that
           Mr.
           Chill
           .
           affirmeth
           ,
           
             That
             the
             Protestant
             Religion
             is
             no
             safe
             way
             to
             salvation
             .
          
           I
           answer
           :
           
             I
             confide
          
           ,
           (
           to
           use
           Mr.
           Knots
           words
           )
           
             that
             every
             indifferent
             Reader
             will
             find
             this
             to
             be
             clearly
          
           false
           :
           For
           first
           ,
           he
           speaketh
           no
           more
           of
           Protestants
           than
           Papists
           ,
           but
           equally
           of
           both
           .
           Secondly
           ,
           he
           saith
           not
           categorically
           they
           
             do
             erre
          
           ,
           but
           
             it
             is
             to
             be
             feared
          
           they
           (
           both
           Protestants
           and
           Papists
           )
           do
           .
           Thirdly
           ,
           he
           saith
           not
           absolutely
           neither
           ,
           but
           on
           supposition
           ,
           
             IF
             any
             Protestant
             or
             Papist
             be
             held
             in
             any
             errour
             by
             any
             sinne
             of
             their
             will
             ,
             then
             such
             errour
             is
             as
             the
             cause
             of
             it
             ,
             sinfull
             and
             damnable
             .
          
           And
           this
           none
           that
           I
           know
           ,
           unlesse
           himself
           ,
           will
           or
           can
           deny
           .
           It
           being
           a
           truth
           sufficiently
           manifest
           ;
           and
           asserted
           by
           his
           great
           Masters
           ,
           
             P.
             Lombard
          
           ,
           and
           
             T.
             Aquinas
          
           ,
           and
           the
           greatest
           stream
           of
           Schole-men
           and
           Casuists
           .
           And
           to
           tell
           Mr.
           Knot
           my
           mind
           freely
           ,
           I
           am
           clearly
           of
           Mr.
           Chill's
           
           opinion
           ,
           viz.
           That
           
             Protestant
             Religion
             is
             a
             safe
             way
             to
             salvation
             ,
          
           and
           yet
           that
           many
           Protestants
           go
           to
           hell
           :
           That
           there
           are
           millions
           of
           Protestants
           ,
           who
           think
           ,
           
             not
             to
             be
             a
             Papist
          
           ,
           is
           enough
           not
           to
           be
           damned
           :
           and
           millions
           of
           Papists
           who
           think
           
             not
             to
             be
             a
             Protestant
          
           ,
           is
           enough
           to
           oblige
           Almighty
           God
           ,
           and
           merit
           heaven
           .
           And
           I
           take
           both
           parties
           to
           be
           extreme
           blame-worthy
           for
           deeming
           so
           ;
           and
           Mr.
           Knot
           must
           give
           me
           leave
           to
           wonder
           ,
           if
           any
           rationall
           man
           shall
           blame
           me
           for
           saying
           so
           ,
           without
           giving
           his
           reasons
           .
        
         
           Now
           we
           come
           to
           
             M
             r
             Knots
          
           very
           large
           Introduction
           ,
           where
           §
           2.
           p.
           38.
           he
           layeth
           down
           this
           proposition
           to
           be
           proved
           ,
           
             Christian
             Religion
             is
             absolutely
             and
             infallibly
             true
             .
          
           And
           so
           he
           spends
           you
           above
           fifteen
           sheets
           in
           pretending
           to
           prove
           it
           ,
           and
           the
           
             Necessity
             of
             Grace
          
           ;
           and
           the
           first
           of
           these
           by
           the
           last
           .
           And
           if
           
             M
             r
             Chill
          
           .
           neither
           denied
           the
           
             necessity
             of
             Grace
          
           ,
           nor
           the
           
             infallibility
             of
             Christian
             Religion
          
           ,
           I
           desire
           the
           Reader
           to
           consider
           whether
           he
           have
           not
           fifteen
           sheets
           together
           of
           impertinencies
           .
           And
           that
           
             M
             r
             Chill
          
           .
           denyed
           neither
           of
           these
           ,
           will
           clearly
           enough
           appear
           to
           any
           that
           are
           not
           willing
           to
           be
           deceived
           ,
           if
           they
           can
           spare
           leisure
           to
           read
           over
           
             M
             r
             Chillingworth's
          
           pamphlet
           (
           as
           
             M
             r
             Knots
             friend
          
           calls
           it
           )
           or
           but
           consult
           those
           very
           passages
           from
           which
           
             M
             r
             K.
          
           taketh
           the
           occasion
           of
           these
           long
           discourses
           ,
           and
           which
           he
           citeth
           out
           of
           
             Master
             Chillingworths
          
           sixth
           Chapter
           ;
           where
           his
           
             3
             d
          
           §
           begins
           thus
           ,
           
             I
             do
             HEARTILY
             acknowledge
             ,
             and
             believe
             the
             Articles
             of
             our
             Faith
             to
             be
             in
             themselves
             Truths
             ,
             as
             certain
             and
             INFALLIBLE
             as
             the
             very
             common
             principles
             of
             GEOMETRY
             and
             MATHEMATICKS
             .
          
           But
           as
           if
           
             M
             r
             K.
          
           (
           notwithstanding
           the
           Metaphysicks
           he
           boasteth
           so
           much
           of
           )
           knew
           not
           the
           difference
           between
           
             certitudo
             objecti
             &
             subjecti
          
           ,
           he
           seeketh
           advantage
           from
           what
           followeth
           immediately
           ,
           viz.
           
             But
             That
             there
             is
             required
             of
             us
             a
             knowledge
             of
             them
             ,
             and
             an
             adherence
             to
             them
             ,
             of
             SENSE
             or
             SCIENCE
             ;
             That
             such
             a
             certainty
             is
             required
             of
             us
             UNDER
             PAIN
             OF
             DAMNATION
             :
             So
             that
             NO
             man
             CAN
             HOPE
             to
             be
             in
             a
             state
             of
             salvation
             but
             he
             
             that
             finds
             in
             himself
             such
             a
             degree
             of
             faith
             ,
             such
             a
             strength
             of
             adherence
             ;
             This
             I
             have
             already
             demonstrated
             to
             be
             a
             great
             errour
             ,
             and
             of
             dangerous
             and
             pernicious
             consequence
             .
             And
             because
             I
             am
             more
             and
             more
             confirmed
             in
             my
             perswasion
             ,
             I
             will
             here
             confirm
             it
             with
             reasons
             ,
             &c.
             p.
          
           311.
           
           From
           which
           passage
           whether
           any
           just
           advantage
           can
           be
           taken
           ,
           (
           especially
           for
           a
           digression
           of
           so
           many
           sheets
           )
           let
           every
           unpassionate
           Reader
           judge
           .
        
         
           
             Chap.
             1.
             
             §
             2.
             p.
          
           38.
           
           He
           layes
           down
           this
           proposition
           to
           be
           proved
           ,
           
             Christian
             faith
             is
             absolutely
             and
             infallibly
             true
             :
          
           by
           Christian
           faith
           he
           explains
           (
           two
           lines
           after
           his
           proposition
           .
           )
           himself
           to
           mean
           ,
           
             the
             true
             Religion
          
           .
           Now
           1.
           
           This
           is
           the
           same
           vein
           of
           Sophistry
           which
           I
           noted
           even
           now
           ,
           and
           runnes
           through
           the
           whole
           book
           ,
           when
           he
           speaks
           of
           infallibility
           .
           The
           question
           being
           not
           at
           all
           
             de
             certitudine
             objecti
          
           but
           subjecti
           ;
           not
           whether
           
             divine
             truths
          
           be
           absolutely
           infallible
           ,
           (
           this
           none
           doubteth
           ,
           who
           admits
           a
           God
           ,
           in
           the
           true
           notion
           )
           but
           whether
           we
           are
           infallibly
           certain
           ,
           That
           these
           or
           those
           positions
           are
           
             Divine
             truths
             .
             2.
             
             Master
             Chill
             .
          
           tells
           us
           in
           the
           ninth
           §
           of
           his
           Conclusion
           ,
           that
           the
           
             end
             of
             his
             book
             was
             to
             confirm
             the
             truth
             of
             the
             divine
             &
             infallible
             Religion
             of
             Jesus
             Christ
             .
             3.
             
             M
             r
             K.
          
           takes
           notice
           of
           it
           ,
           and
           citeth
           that
           very
           passage
           ,
           and
           such
           others
           .
           
             [
             c.
             1.
             
             §
             39.
             p.
             66.
             ]
          
           So
           that
           to
           make
           a
           great
           noise
           against
           
             M
             r
             Chill
          
           .
           and
           to
           endeavour
           to
           prove
           
             against
             him
          
           ,
           what
           he
           believeth
           and
           granteth
           (
           nay
           what
           he
           knoweth
           ,
           and
           confesseth
           he
           grants
           ;
           as
           
             M
             r
             K.
          
           doth
           here
           ,
           and
           oft
           elsewhere
           )
           is
           such
           a
           piece
           of
           Jesuitical
           industry
           and
           civility
           ,
           as
           Protestants
           never
           learnt
           .
           4.
           
           He
           tells
           us
           ,
           that
           in
           the
           proof
           of
           this
           proposition
           ,
           he
           maintaineth
           the
           cause
           of
           
             All
             Christians
          
           ,
           and
           of
           
             all
             men
          
           and
           mankind
           .
           'T
           is
           a
           comfort
           to
           meet
           with
           such
           a
           charitable
           person
           .
           But
           if
           he
           have
           all
           Christians
           ,
           nay
           all
           men
           ,
           all
           mankind
           ,
           of
           his
           perswasion
           (
           and
           saith
           so
           himself
           )
           who
           are
           his
           adversaries
           ?
           If
           
             all
             men
             ,
             all
             mankind
          
           be
           for
           the
           infallibility
           of
           all
           faith
           ,
           then
           sure
           
             M
             r
             Chill
          
           .
           is
           so
           too
           (
           for
           though
           I
           never
           saw
           or
           knew
           him
           ,
           otherwise
           then
           by
           his
           printed
           book
           ,
           I
           ever
           took
           him
           for
           a
           man
           ;
           and
           I
           
           believe
           
             M
             r
             K.
          
           who
           hath
           reason
           to
           know
           him
           better
           then
           I
           ,
           hath
           found
           him
           so
           :
           )
           And
           if
           all
           be
           not
           of
           
             Master
             Knots
          
           mind
           ,
           then
           nothing
           can
           be
           concluded
           hence
           ,
           but
           that
           he
           was
           in
           a
           passion
           ,
           when
           he
           wrote
           this
           book
           :
           &
           so
           may
           be
           the
           better
           excused
           for
           declaming
           against
           reason
           .
           But
           5.
           
           Had
           
             M
             r
             K.
          
           read
           
             Sextus
             Empericus
          
           ,
           and
           been
           acquainted
           with
           the
           Pyrrhonians
           ,
           he
           might
           have
           found
           many
           (
           and
           they
           no
           fools
           ,
           but
           famous
           Philosophers
           )
           who
           were
           not
           for
           his
           
             absolute
             infallibility
          
           .
        
         
           And
           I
           wish
           Mr.
           Knot
           may
           never
           be
           one
           of
           them
           .
           I
           hope
           be
           is
           ,
           and
           will
           continue
           ,
           
             a
             Christian
          
           .
           Onely
           give
           me
           leave
           to
           tell
           him
           ,
           That
           if
           nothing
           else
           could
           be
           said
           for
           the
           truth
           of
           our
           
             Christian
             Religion
          
           ,
           but
           what
           is
           in
           his
           
             Infidelitie
             unmasked
          
           ,
           and
           
             Vanninus
             his
             Amphitheatrum
          
           ,
           heu
           !
           actum
           esset
           de
           Palladio
           .
           Since
           (
           not
           to
           trouble
           you
           with
           transcribing
           his
           positions
           ,
           which
           I
           cited
           pag.
           14.
           )
           having
           told
           us
           ,
           That
           it
           is
           necessary
           that
           supernaturall
           knowledge
           should
           be
           most
           certain
           and
           infallible
           ;
           and
           ,
           That
           a
           man
           is
           as
           happy
           without
           any
           belief
           of
           Christian
           Religion
           ,
           as
           without
           one
           that
           is
           infallible
           ,
           
             he
             saith
          
           ,
           p.
           52.
           
           
             That
             't
             is
             impossible
             Christian
             Religion
             can
             retain
             the
             highest
             degree
             of
             probability
             ,
             if
             it
             have
             no
             greater
             perfection
             then
             it
             receiveth
             from
             the
             sole
             probable
             arguments
             of
             credibility
             .
          
           And
           then
           (
           throughout
           the
           whole
           book
           )
           he
           hath
           not
           one
           argument
           which
           pretends
           to
           reach
           higher
           than
           to
           a
           probability
           (
           I
           wish
           any
           of
           them
           would
           reach
           so
           high
           )
           for
           the
           infallibility
           of
           the
           Church
           or
           living
           Judge
           (
           upon
           which
           he
           endeavours
           to
           build
           all
           the
           rest
           )
           unlesse
           you
           will
           grant
           (
           which
           indeed
           he
           contendeth
           hard
           for
           )
           
             Conclusionem
             non
             semper
             sequi
             deteriorem
             partem
             ,
          
           That
           the
           conclusion
           may
           sometimes
           be
           stronger
           than
           the
           premises
           .
           And
           indeed
           it
           concerns
           him
           ,
           to
           desire
           it
           should
           be
           granted
           :
           for
           the
           premises
           which
           he
           bringeth
           ,
           cannot
           possibly
           be
           any
           just
           foundation
           of
           his
           
             confident
             conclusions
          
           .
        
         
           But
           let
           us
           come
           to
           his
           proofs
           :
           p.
           2.
           
           §
           .
           2.
           he
           goes
           about
           to
           prove
           ,
           
             Christian
             faith
             is
             infallible
             ,
             and
             exempt
             from
             all
             possibility
             of
             errour
             ,
             or
             falshood
             .
          
           His
           end
           is
           ,
           as
           I
           said
           before
           ,
           
           that
           he
           may
           prove
           the
           Romane
           Faith
           and
           Church
           infallible
           :
           His
           medium
           is
           this
           ,
           FAITH
           
             is
             the
             gift
             of
             God
             ,
             and
             the
             prime
             veritie
             cannot
             inspire
             a
             falshood
             .
          
           This
           I
           confesse
           is
           an
           argument
           to
           prove
           the
           infallibility
           of
           the
           Church
           ,
           which
           I
           never
           met
           or
           heard
           of
           before
           .
           And
           I
           doubt
           it
           will
           prove
           more
           then
           he
           would
           have
           it
           ,
           viz.
           That
           Protestants
           (
           since
           they
           have
           faith
           ,
           as
           Mr.
           Knot
           in
           Cha.
           Ma.
           par
           .
           1.
           c.
           1.
           
           §
           .
           3
           ,
           4.
           granteth
           they
           have
           [
           unlesse
           he
           'l
           say
           ,
           a
           man
           may
           be
           saved
           without
           it
           ,
           contrary
           to
           Hebr.
           
             xi
             .
             6.
          
           ]
           and
           Dr.
           Smith
           ,
           Bishop
           of
           Calcedon
           ,
           saith
           expresly
           in
           print
           ,
           
             Protestantibus
             credentibus
             ,
             &c.
             they
             neither
             want
          
           FAITH
           ,
           
             nor
             a
          
           CHVRCH
           ,
           nor
           SALVATION
           )
           are
           infallible
           ,
           as
           well
           as
           Romane-Catholicks
           .
           And
           then
           Romane
           Catholicks
           cannot
           be
           infallible
           ,
           unlesse
           infallible
           men
           may
           contradictions
           another
           .
        
         
           By
           the
           word
           saith
           in
           this
           argument
           ,
           Mr.
           Knot
           meaneth
           either
           the
           object
           of
           faith
           ,
           or
           the
           act
           of
           saith
           .
           If
           he
           mean
           the
           object
           of
           faith
           (
           the
           word
           of
           God
           revealed
           in
           the
           Gospel
           )
           he
           abuseth
           himself
           ,
           and
           us
           ;
           for
           no
           Christian
           ever
           denied
           it
           .
           If
           he
           mean
           the
           act
           of
           faith
           (
           as
           he
           must
           ,
           if
           he
           say
           any
           thing
           against
           his
           Adversary
           ,
           or
           to
           the
           purpose
           )
           then
           by
           this
           discourse
           not
           onely
           the
           Pope
           ,
           but
           
             every
             Bishop
             ,
             every
             Priest
          
           ,
           nay
           ,
           Thou
           and
           I
           ,
           and
           
             every
             Christian
             man
             and
             woman
          
           in
           the
           world
           ,
           who
           hath
           infused
           saith
           ,
           and
           that
           gift
           of
           God
           ,
           are
           as
           infallible
           as
           the
           Church
           of
           Rome
           .
           And
           yet
           on
           this
           sandy
           argument
           Mr.
           Knot
           at
           the
           first
           entrance
           ,
           layes
           the
           foundation
           of
           all
           his
           Book
           ;
           and
           chooseth
           rather
           to
           build
           the
           infallibility
           of
           Christian
           Religion
           hereon
           ,
           than
           (
           with
           his
           companions
           )
           upon
           the
           infallibilitie
           of
           the
           Church
           .
        
         
           In
           reading
           Mr.
           Knot
           's
           book
           I
           stood
           amazed
           ,
           to
           heare
           him
           say
           so
           oft
           ,
           that
           he
           had
           already
           proved
           the
           
             infallibilitie
             of
             his
             Church
          
           ;
           and
           searching
           from
           Chapter
           to
           Chapter
           ,
           I
           found
           no
           other
           argument
           ,
           beside
           what
           I
           mentioned
           p.
           10.
           
             concerning
             the
             infallibilitie
             of
             faith
          
           (
           to
           which
           I
           conceive
           I
           have
           said
           enough
           )
           but
           the
           notes
           of
           credibility
           ,
           p.
           428.
           viz.
           
             Miracles
             ,
             sanctitie
             ,
             sufferings
             ,
             victory
             over
             enemies
             ,
             conversion
             of
             Nations
             ,
             [
             wealthy
             ,
          
           he
           might
           have
           said
           .
           ]
        
         
         
           Concerning
           which
           I
           come
           now
           to
           speak
           somewhat
           briefly
           .
           1.
           
           For
           Miracles
           ;
           Christ
           and
           the
           Apostles
           bid
           us
           to
           take
           heed
           of
           them
           ;
           and
           so
           we
           have
           the
           evidence
           of
           their
           true
           miracles
           then
           ,
           to
           keep
           us
           from
           all
           false
           ones
           now
           ;
           and
           we
           are
           bid
           to
           examine
           the
           miracles
           by
           the
           doctrine
           ,
           not
           the
           doctrine
           by
           the
           miracles
           .
           And
           the
           a
           Fathers
           confesse
           as
           much
           ,
           That
           miracles
           are
           
             not
             now
             necessary
             ,
             nor
             profitable
             ▪
             nor
             marks
             of
             the
             true
             Religion
             .
          
           b
           That
           the
           Ancient
           hereticks
           pretended
           to
           miracles
           ,
           as
           much
           or
           more
           then
           the
           Orthodox
           .
           And
           we
           know
           that
           the
           c
           Heathens
           talked
           much
           of
           theirs
           ;
           and
           that
           many
           d
           
             Romane
             Doctors
          
           acknowledge
           all
           this
           .
        
         
           But
           it
           is
           strange
           ,
           (
           is
           the
           Church
           of
           Rome
           have
           any
           miracles
           ,
           )
           and
           be
           (
           as
           she
           pretends
           )
           desirous
           of
           our
           salvation
           ,
           and
           not
           afraid
           to
           convert
           us
           ;
           that
           she
           should
           never
           shew
           them
           among
           Protestants
           ,
           where
           they
           may
           abide
           the
           touch
           ;
           unlesse
           our
           presence
           be
           a
           charm
           ,
           and
           disable
           her
           Priests
           from
           doing
           wonders
           :
           Very
           strange
           ,
           that
           most
           of
           her
           miracles
           should
           be
           done
           in
           secret
           ;
           (
           when
           otherwise
           ,
           they
           are
           oft
           so
           notorious
           cheats
           ,
           that
           the
           Magistrate
           takes
           notice
           of
           them
           ,
           and
           punisheth
           them
           )
           whereas
           Christ
           and
           the
           Apostles
           did
           theirs
           in
           the
           face
           of
           the
           Sunne
           ,
           and
           before
           all
           Israel
           ;
           before
           enemies
           as
           well
           as
           friends
           ;
           before
           hereticks
           and
           infidels
           as
           well
           as
           Orthodox
           ,
           that
           they
           might
           do
           good
           .
           And
           that
           where
           she
           doth
           shew
           them
           (
           as
           in
           
             France
             ,
             Italy
          
           ,
           and
           Spain
           )
           
           they
           should
           not
           ,
           if
           they
           be
           true
           ,
           convince
           the
           
             Atheists
             ▪
          
           who
           more
           abound
           in
           those
           ,
           than
           in
           any
           other
           Countreys
           .
           Marsennus
           told
           us
           long
           since
           
             comm
             .
             in
             Gen.
          
           that
           there
           were
           in
           his
           dayes
           
             fifty
             thousand
          
           Atheists
           in
           that
           one
           city
           of
           
             Paris
             .
             Colerus
             [
             l.
             de
             immort
             .
             anim
             .
             ]
          
           tells
           what
           store
           there
           be
           in
           Italy
           .
           And
           for
           the
           Spaniards
           ;
           I
           need
           but
           mind
           the
           Reader
           of
           their
           converting
           the
           Indies
           ,
           by
           depopulating
           them
           ,
           and
           barbarously
           
             slaying
             millions
          
           :
           auferre
           ,
           trucidare
           ,
           
             Imperium
             ,
             [
             Religionem
          
           ]
           vocant
           ,
           as
           Galgac
           .
           in
           Tacit.
           vitâ
           Agric.
           c.
           20.
           insomuch
           that
           the
           poor
           Natives
           thought
           Christians
           the
           most
           cruel
           and
           wicked
           people
           in
           the
           world
           ,
           and
           called
           them
           Guacci
           ,
           that
           is
           ,
           beasts
           that
           live
           upon
           prey
           ;
           and
           Viracochie
           ,
           that
           is
           ,
           the
           scum
           of
           the
           sea
           ;
           and
           pointing
           at
           a
           piece
           of
           gold
           ,
           were
           wont
           to
           say
           ,
           
             Behold
             the
             Christians
             God.
          
           Such
           were
           the
           sanctified
           lives
           of
           those
           that
           boasted
           of
           converting
           Nations
           !
           Concerning
           which
           ,
           see
           a
           book
           entituled
           ,
           
             Spanish
             cruelties
          
           ,
           written
           by
           
             Barthol
             .
             de
             las
             Cafas
          
           ,
           a
           Bishop
           ,
           and
           Dominican
           Frier
           ,
           and
           translated
           into
           
             French
             ,
             Italian
             ,
             &c.
          
           printed
           in
           Latine
           at
           Frankfurt
           ,
           with
           pictures
           ,
           Also
           
             Benzo's
             historia
             novi
             orbis
          
           ,
           and
           other
           Relations
           of
           the
           Indies
           .
           Which
           mindeth
           me
           of
           the
           
             2
             d
          
           Note
           ,
        
         
           2.
           
           
             Sanctitie
             of
             life
          
           .
           This
           argument
           varieth
           with
           the
           climate
           ;
           and
           in
           most
           places
           proveth
           rather
           against
           Romanists
           ,
           than
           for
           them
           .
           'T
           is
           not
           long
           ,
           since
           
             Clemangis
             ,
             Espencaeus
             ,
             Alvarez
             ,
             Petrarch
             ,
             Pelagius
             ,
             Dante
             's
             ,
             Baronius
             ,
          
           and
           the
           Cardinals
           delegated
           by
           
             P.
             Paul
             III.
          
           and
           many
           of
           the
           Romane
           Doctors
           complained
           ,
           That
           all
           the
           miseries
           and
           civil
           warres
           in
           Christendome
           ,
           came
           from
           the
           ill
           lives
           of
           their
           Monastical
           and
           Clergy-men
           ;
           since
           Bellarmine
           sent
           great
           numbers
           of
           Popes
           to
           hell
           together
           ;
           and
           are
           they
           now
           come
           to
           be
           the
           onely
           Saints
           on
           earth
           ?
           'T
           is
           confessed
           ,
           That
           discipline
           (
           wherein
           even
           those
           Hereticks
           ,
           whom
           Mr.
           Knot
           calls
           Infidels
           ,
           by
           the
           confession
           of
           their
           most
           dreadfull
           Adversaries
           ,
           go
           beyond
           Romanists
           )
           dangers
           ,
           and
           such
           externals
           ,
           make
           great
           alterations
           on
           some
           mens
           lives
           .
           And
           in
           England
           there
           cannot
           be
           many
           
             monstrous
             wicked
          
           men
           of
           that
           Religion
           (
           yet
           some
           there
           are
           )
           because
           not
           many
           men
           ,
           in
           comparison
           with
           Protestants
           .
           But
           what
           kind
           of
           people
           the
           
           plurality
           of
           them
           be
           in
           other
           Nations
           ,
           
             all
             the
             world
          
           knows
           .
           And
           Salmeron
           [
           in
           epist
           .
           Pauli
           .
           de
           falsis
           signis
           Eccl.
           disp
           .
           3.
           ]
           Costerus
           [
           Enchirid.
           controvers
           .
           c.
           2.
           p.
           101.
           ]
           
             à
             Costa
          
           [
           de
           tempor
           .
           noviss
           .
           l.
           2.
           c.
           20.
           ]
           are
           so
           ingenuous
           ,
           as
           to
           confesse
           expresly
           ,
           That
           
             a
             life
             apparently
             good
             and
             honest
             ,
             is
             not
             proper
             to
             any
             one
             Sect
             ,
             but
             common
             to
          
           JEWS
           ,
           TURKS
           ,
           and
           HERETICKS
           .
           And
           Card.
           Perron
           confesseth
           it
           tacitely
           ;
           while
           in
           his
           letter
           to
           his
           Vnkle
           ,
           he
           mentioneth
           not
           the
           good
           lives
           of
           any
           Catholicks
           .
           And
           S.
           Chrysost
           .
           [
           in
           Matth.
           iii.
           hom
           .
           4.
           ]
           is
           as
           plain
           and
           large
           to
           my
           purpose
           ,
           as
           any
           of
           them
           .
           It
           is
           too
           plain
           ,
           that
           arguing
           from
           the
           pretended
           holinesse
           of
           mens
           lives
           ,
           to
           the
           goodnesse
           of
           their
           cause
           ,
           or
           opinion
           ,
           is
           a
           Paralogisme
           ,
           which
           hath
           advanced
           
             Arianisme
             ,
             Pelagianisme
          
           ,
           and
           other
           heresies
           of
           old
           ,
           
             Mahumetanisme
             ,
             Familisme
          
           ,
           and
           Anabaptisme
           of
           late
           :
           And
           unlesse
           God
           of
           His
           infinite
           Mercy
           prevent
           ,
           may
           ruine
           Christendome
           now
           .
           His
           other
           Notes
           are
           so
           far
           from
           arguments
           ,
           that
           I
           am
           a
           little
           ashamed
           to
           say
           any
           thing
           to
           them
           .
        
         
           The
           
             3
             d
          
           is
           SUFFERINGS
           .
           And
           do
           not
           Protestants
           suffer
           more
           in
           most
           other
           parts
           of
           Christendome
           ,
           by
           the
           State
           ,
           or
           the
           Inquisition
           ,
           (
           where
           some
           ,
           as
           our
           worthy
           Confessour
           
             M
             r
             Moll
          
           ,
           have
           been
           and
           are
           kept
           in
           a
           close
           prison
           or
           dungeon
           for
           above
           twenty
           years
           meerly
           for
           Religion
           )
           or
           by
           both
           ?
           So
           that
           those
           arguments
           which
           their
           
             Christian
             Moderatour
          
           brings
           ,
           supposing
           them
           rationall
           in
           themselves
           ,
           cannot
           be
           such
           coming
           from
           a
           Romanist
           ,
           unless
           ,
           
             Quod
             tibi
             fieri
             non
             vis
             ,
             alteri
             nèfeceris
             ,
          
           be
           an
           unreasonable
           Law
           ;
           &
           not
           Nature's
           .
           Nay
           ,
           do
           not
           the
           Socinians
           ,
           Anabaptists
           ,
           Arians
           ,
           Atheists
           ,
           suffer
           too
           ;
           and
           burn
           rather
           then
           turn
           ?
           witnesse
           
             Servetus
             ,
             John
             of
             Leiden
             ,
             Hacket
             ,
             Vanninus
             ,
             Fontanier
             ,
             Ket
             ,
             Leggat
             ,
             Theophile
             ,
             Gentilis
             ,
          
           and
           many
           others
           .
        
         
           4.
           
           
             Victory
             over
             all
             sorts
             of
             enemies
             .
          
           This
           makes
           more
           for
           Turcism
           then
           Popery
           ,
           for
           the
           Alcaron
           ,
           then
           the
           Conc.
           of
           Trent
           .
        
         
           5.
           
           
             CONVERSION
             OF
             INFIDELS
          
           .
           I
           would
           fain
           know
           what
           he
           means
           by
           Infidels
           (
           for
           he
           cannot
           but
           know
           ,
           that
           thousands
           have
           been
           converted
           by
           Protestants
           )
           whether
           all
           of
           every
           nation
           ?
           or
           how
           many
           converts
           are
           required
           
           to
           make
           up
           this
           note
           ?
           and
           whether
           
             so
             many
          
           ,
           in
           every
           age
           ?
           'T
           is
           certain
           ,
           that
           multitudes
           of
           Infidels
           have
           been
           converted
           to
           Mahumetanisme
           ;
           and
           more
           Christians
           of
           late
           years
           to
           Judaisme
           and
           Turcisme
           ,
           then
           Turks
           or
           Jews
           to
           Christianity
           or
           Popery
           .
           And
           to
           see
           what
           manner
           ,
           of
           Christians
           the
           Romanists
           make
           in
           both
           the
           Indies
           ,
           you
           need
           read
           no
           other
           books
           then
           
             their
             own
          
           letters
           ,
           their
           own
           Bishop
           ,
           
             de
             las
             Casas
          
           book
           ,
           or
           
             Benzo's
             ,
             cited
             p.
          
           30.
           
           To
           turn
           a
           rich
           fruitfull
           land
           into
           a
           desolate
           wildernesse
           ,
           is
           in
           the
           new
           Romane
           language
           conversion
           .
           In
           a
           word
           ,
           who
           ever
           shall
           please
           to
           examine
           these
           notes
           (
           which
           are
           
             M
             r
             Knot
             's
             last
          
           argument
           ,
           and
           other
           mens
           
             first
             ,
             chief
          
           ,
           and
           ordinary
           ,
           for
           the
           infallibility
           of
           the
           Church
           )
           or
           any
           other
           that
           he
           or
           his
           Society
           can
           bring
           shall
           find
           that
           they
           offend
           against
           those
           properties
           ,
           which
           
             Bellarmine
             ,
             Salmeron
          
           ,
           and
           other
           Romane
           Controvertists
           require
           in
           all
           Notes
           ;
           as
           That
           they
           should
           be
           
             verae
             ,
             manifestae
             ,
             propriae
             ,
             non
             communes
             ,
             inseparabiles
             ,
             &c.
             
          
           It
           being
           the
           most
           undoubted
           note
           of
           a
           distinguishing
           
             Note
             ,
             Alteri
             non
             quadrare
          
           .
        
         
           Indeed
           his
           marks
           seem
           to
           me
           so
           weak
           arguments
           ,
           that
           I
           cannot
           find
           how
           any
           man
           can
           be
           convinced
           by
           them
           ,
           unlesse
           through
           the
           Authority
           of
           the
           propounder
           :
           so
           that
           if
           a
           man
           yields
           upon
           them
           ,
           it
           must
           be
           out
           of
           civility
           ,
           or
           
             fear
             of
             gainsaying
          
           .
           But
           when
           men
           are
           resolved
           upon
           a
           Conclusion
           ,
           impertinencies
           are
           easily
           fancied
           to
           be
           as
           strong
           demonstrations
           ,
           as
           any
           in
           Euclide
           .
           The
           Pythagorians
           being
           bred
           up
           in
           positions
           concerning
           numbers
           ,
           fancied
           them
           the
           principles
           even
           of
           
             Naturall
             bodies
          
           .
           Every
           rack
           in
           the
           clouds
           is
           a
           Regiment
           in
           a
           young
           souldiers
           eye
           ,
           and
           the
           least
           scratch
           in
           the
           wall
           a
           babie
           in
           the
           childs
           :
           all
           chymnes
           sound
           their
           Whittington
           .
           I
           wish
           the
           best
           of
           
             M
             r
             Knots
          
           arguments
           were
           as
           concluding
           as
           the
           worst
           of
           
             Mons
             r
             Drelincourts
          
           100
           against
           Transubstantiation
           .
        
         
           I
           heartily
           wish
           (
           as
           I
           said
           before
           )
           for
           an
           
             infallible
             Judge
          
           ,
           and
           shall
           come
           with
           as
           much
           prejudice
           against
           my
           own
           perswasion
           (
           for
           as
           yet
           I
           see
           no
           hope
           of
           any
           in
           this
           world
           )
           to
           hear
           
             M
             r
             Knots
          
           argument
           ,
           as
           he
           can
           desire
           ,
           in
           
           any
           Reader
           .
           But
           I
           would
           be
           loth
           to
           run
           in
           a
           circle
           ,
           and
           mistake
           a
           wish
           that
           some
           person
           were
           infallible
           for
           a
           proof
           that
           he
           is
           .
           And
           therefore
           ,
           if
           
             M
             r
             K.
          
           shall
           think
           this
           paper
           deserves
           any
           answer
           ,
           besides
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           which
           I
           ever
           expected
           in
           this
           Controversie
           )
           I
           shall
           beseech
           him
           ,
           that
           before
           he
           tell
           us
           again
           that
           he
           hath
           proved
           the
           Church
           of
           Rome
           infallible
           ,
           He
           would
           be
           pleased
           to
           resolve
           these
           following
           questions
           :
           which
           I
           think
           must
           necessarily
           precede
           the
           examination
           of
           that
           ,
           which
           he
           in
           most
           leaves
           taketh
           for
           granted
           .
        
         
           I.
           Whether
           there
           be
           any
           infallible
           Judge
           on
           earth
           ?
           II.
           Whether
           any
           Church
           be
           that
           Judge
           ?
           and
           not
           rather
           some
           one
           of
           those
           ten
           things
           which
           Mr.
           Chill
           .
           nameth
           ,
           and
           bringeth
           Scripture
           for
           ,
           chap.
           3.
           
           §
           .
           8
           ?
           III.
           Whether
           the
           Romane
           Church
           be
           that
           Church
           ?
           IV.
           If
           it
           be
           ,
           in
           what
           capacity
           ?
           whether
           the
           Infallibility
           be
           1.
           in
           the
           head
           (
           the
           Pope
           )
           as
           the
           Jesuites
           generally
           ,
           and
           many
           Canonists
           affirm
           ;
           or
           2.
           in
           the
           body
           of
           the
           Church
           as
           
             Panormitanus
             ,
             Occam
             ,
             Waldensis
             ,
             Antoninus
             ,
             Clemangis
             ,
             Cusanus
          
           and
           others
           hold
           ,
           and
           give
           their
           reasons
           .
           And
           then
           whether
           in
           the
           whole
           body
           diffusive
           ,
           or
           in
           the
           collective
           in
           a
           Councel
           ?
           And
           if
           a
           Councel
           be
           infallible
           ,
           then
           whether
           it
           be
           so
           onely
           with
           the
           Popes
           confirmation
           ,
           or
           without
           it
           ?
           And
           which
           way
           soever
           they
           say
           ,
           I
           enquire
           further
           V.
           How
           we
           shall
           certainly
           know
           who
           must
           be
           members
           of
           it
           ,
           1.
           
           Clergy
           and
           Laicks
           ,
           or
           2.
           onely
           Clergy
           ?
           And
           if
           so
           ,
           whether
           1.
           onely
           Bishops
           (
           as
           commonly
           they
           say
           )
           or
           2.
           
           Presbyters
           too
           and
           Deacons
           ,
           or
           Chorepiscopi
           at
           least
           ?
           for
           we
           find
           all
           these
           usually
           subscribing
           .
           VI.
           Or
           (
           let
           the
           Councel
           be
           as
           they
           would
           have
           it
           )
           how
           shall
           I
           be
           sure
           they
           are
           infallible
           ?
           For
           1.
           
           Are
           they
           so
           absolutely
           infallible
           ,
           as
           that
           they
           cannot
           determine
           falsly
           
             in
             rebus
             fidei
          
           ,
           do
           what
           they
           will
           ?
           Or
           2.
           
           Are
           they
           infallible
           onely
           
             if
             they
             use
             all
             those
             good
             means
             ,
             which
             God
             hath
             given
             them
             ,
             to
             find
             truth
          
           ;
           that
           is
           ,
           if
           they
           read
           ,
           studie
           ,
           dispute
           ,
           search
           records
           ,
           pray
           ,
           and
           lay
           aside
           all
           passions
           ,
           private
           ends
           ,
           and
           interests
           ?
           VII
           .
           How
           shall
           I
           know
           when
           they
           determine
           aright
           ?
           what
           is
           required
           to
           a
           Synodicall
           Constitution
           ?
           Must
           all
           concurre
           in
           the
           Vote
           ,
           or
           will
           
           the
           major
           part
           serve
           the
           turn
           ?
           VIII
           .
           What
           makes
           a
           Councel
           Generall
           ?
           Must
           all
           the
           Bishops
           in
           the
           Christian
           world
           be
           
             called
             ?
             IX
          
           .
           And
           when
           they
           are
           called
           must
           they
           
             all
             come
          
           ,
           else
           is
           it
           
             no
             General
          
           Councel
           ?
           X.
           Who
           must
           call
           the
           Generall
           Councel
           ,
           the
           Pope
           ,
           or
           Christian
           Kings
           and
           Emperours
           ?
           and
           how
           shall
           I
           be
           assured
           which
           of
           them
           must
           ?
           XI
           .
           How
           farre
           are
           their
           determinations
           infallible
           ?
           whether
           in
           matters
           of
           fact
           as
           well
           as
           faith
           ?
           And
           XII
           .
           If
           in
           matters
           of
           faith
           onely
           :
           then
           whether
           in
           fundamentals
           onely
           (
           as
           many
           Catholicks
           said
           of
           old
           ,
           and
           
             D
             r
             Holden
          
           the
           Sorbonist
           at
           present
           )
           or
           in
           superstructures
           too
           ,
           as
           others
           believe
           ?
           And
           then
           XIII
           .
           How
           shall
           I
           infallibly
           know
           which
           points
           are
           fundamental
           ,
           which
           not
           ?
           XIV
           .
           But
           admit
           all
           this
           were
           determined
           ,
           and
           our
           infallible
           Judge
           were
           a
           General
           Councel
           with
           the
           Pope
           ,
           yet
           in
           a
           time
           of
           schisme
           when
           there
           be
           two
           or
           three
           Popes
           at
           once
           [
           as
           there
           were
           
             Clement
             III
             ,
             &
             Greg.
             VII
             .
             Gelasius
             II
             ,
             and
             Greg.
             VIII
             .
             Celestin
             II
             ,
             and
             Honorius
             II.
             Anacletus
             II
             ,
             and
             Innocent
             II.
             Victor
             IV
             ,
             and
             Alex.
             III.
             Clement
             VII
             ,
             and
             Urbane
             VI.
             Eugenius
             IV
             ,
             and
             Felix
             V.
             Gautier
          
           the
           Jesuite
           will
           help
           you
           to
           a
           larger
           catalogue
           ]
           and
           these
           warring
           one
           against
           another
           ;
           as
           when
           there
           were
           two
           triple-crowns
           ,
           one
           at
           Rome
           ,
           the
           other
           at
           Avignon
           ;
           the
           Italians
           for
           the
           first
           ,
           the
           French
           for
           the
           latter
           :
           the
           Court
           and
           the
           
             Cardinals
             ,
             bulls
          
           and
           indulgences
           at
           both
           places
           .
           And
           thus
           were
           there
           saith
           
             John
             le
             Maire
          
           ,
           *
           many
           Popes
           at
           once
           ,
           one
           against
           another
           ,
           for
           40
           
             years
             together
             :
             so
             that
             the
             learnedst
             Clergy-men
             alive
             knew
             not
             which
             was
             S
             t
             Peters
             true
             successour
             :
          
           and
           thus
           saith
           reason
           may
           there
           be
           again
           .
           Then
           I
           ask
           ,
           how
           I
           shall
           know
           which
           is
           the
           infallible
           judge
           ?
           And
           if
           
             M
             
             r.
             K.
          
           give
           us
           
             in
             answer
          
           that
           generall
           rule
           which
           he
           sets
           down
           p.
           369.
           
           When
           de
           facto
           
             any
             Pope
             defines
             some
             truth
             to
             be
             a
             matter
             of
             faith
             ,
             we
             are
             sure
             even
             by
             his
             doing
             so
             that
             he
             is
             true
             Pope
             .
          
           Then
           I
           'le
           reply
           ,
           (
           to
           omit
           the
           circle
           he
           runs
           in
           )
           that
           there
           may
           be
           not
           onely
           two
           but
           twenty
           true
           Popes
           together
           ,
           for
           twenty
           
           men
           may
           define
           twenty
           severall
           positions
           at
           the
           same
           time
           ,
           and
           all
           true
           :
           and
           yet
           all
           these
           men
           may
           be
           foulely
           mistaken
           another
           time
           ;
           and
           if
           so
           ,
           I
           desire
           to
           know
           whether
           all
           these
           will
           be
           true
           Popes
           ?
           Or
           by
           what
           rule
           a
           Romanist
           may
           tell
           when
           a
           truth
           is
           defined
           and
           when
           not
           ?
           since
           
             Sixtus
             V.
          
           defined
           one
           Bible
           to
           be
           true
           Anno
           1590.
           and
           
             Clemens
             VIII
          
           another
           ,
           two
           years
           after
           ;
           and
           each
           of
           them
           prohibited
           and
           condemned
           all
           but
           his
           own
           :
           and
           these
           two
           Bibles
           contain
           many
           contradictions
           each
           to
           other
           [
           See
           
             D
             r
             James
             of
             the
             contrariety
             of
             the
             vulgar
             Latine
             Bibles
             ]
          
           and
           certainly
           contradictory
           propositions
           cannot
           both
           be
           Gospel
           .
           And
           if
           not
           ,
           then
           either
           one
           of
           these
           two
           was
           not
           such
           really
           (
           whence
           inconveniences
           enough
           will
           follow
           )
           or
           they
           were
           both
           true
           Popes
           ;
           and
           so
           both
           their
           definitions
           true
           :
           and
           so
           no
           true
           Papist
           hath
           any
           true
           Bible
           .
           XV.
           But
           suppose
           there
           be
           no
           schisme
           ,
           and
           all
           agreed
           on
           the
           Pope
           ,
           and
           a
           General
           Councel
           met
           ;
           How
           shall
           I
           be
           sure
           that
           he
           who
           is
           reputed
           Pope
           ,
           is
           so
           indeed
           ?
           seeing
           (
           by
           their
           own
           principles
           )
           Simonie
           makes
           him
           none
           ;
           [
           See
           the
           
             Bull
             of
             P.
             Julius
             II.
             super
             Simoniaca
             Papae
             electione
             .
             Si
             contigerit
             ,
             &c.
          
           and
           
             Specul
             .
             in
             tit
             .
             de
             dispens
             .
             §
             juxta
             .
          
           vers
           .
           2.
           and
           
             Majolus
             de
             irregularitate
          
           l.
           5.
           c.
           47.
           p.
           433.
           ]
           and
           that
           he
           was
           not
           Simoniacal
           ,
           it
           is
           impossible
           for
           me
           to
           know
           .
           The
           election
           of
           
             Sixrus
             V.
          
           was
           notoriously
           Simoniacal
           ;
           For
           Cardinal
           
             d'
             Esté
          
           whom
           he
           bribed
           and
           promised
           to
           obey
           ,
           and
           defend
           against
           an
           opposite
           faction
           ,
           &c.
           
           Sent
           all
           these
           obligations
           subscribed
           by
           
             Sixt.
             V.
          
           his
           own
           hand
           to
           Philip
           then
           King
           of
           Spain
           .
           Who
           in
           the
           year
           MDLXXXIX
           sent
           to
           Rome
           to
           bid
           the
           Cardinals
           ,
           who
           had
           been
           elected
           before
           
             Sixt.
             V.
          
           came
           to
           the
           See
           ,
           to
           come
           to
           a
           Councel
           at
           Sevil
           in
           Spain
           ,
           where
           the
           original
           writing
           was
           produced
           ,
           and
           the
           crime
           was
           evidently
           proved
           .
           And
           if
           so
           ,
           all
           the
           Cardinals
           which
           were
           made
           by
           this
           Sixtus
           were
           in
           reality
           no
           Cardinals
           ,
           and
           then
           all
           the
           Popes
           which
           have
           been
           made
           by
           those
           Cardinals
           since
           ,
           [
           as
           
             Montaltus
             (
             Sixtus
          
           his
           Nephew
           )
           
             Urban
             VII
             .
             Gregory
             XIV
             .
             Innocent
             .
             IX
             .
             Clement
             .
             VIII
             .
          
           and
           
             Innocent
             .
             X.
          
           that
           now
           is
           ,
           ]
           have
           been
           really
           no
           Popes
           .
           See
           a
           book
           entituled
           
             Supplicatio
             ad
             Imperatorem
             ,
             Reges
             ,
             &c.
          
           
           written
           at
           Rome
           by
           one
           that
           calls
           himself
           
             NOVUS
             HOMO
          
           ,
           and
           dedicated
           to
           
             K.
             James
          
           Anno
           MDCXII
           .
           But
           testimony
           enough
           of
           such
           doings
           may
           be
           seen
           in
           
             the
             letters
             of
             Card.
             d'
             Ossat
             ,
             and
             the
             transactions
          
           of
           
             Card.
             de
             Joyeuse
          
           set
           down
           by
           Card.
           Pervon
           .
           
             Heul
             sedes
             Apostolica
             (
             orbis
             olim
             gloria
             )
             nunc
             ,
             proh
             dolor
             !
             efficeris
             officina
             Simonis
             .
          
           Damian
           .
           epist
           .
           ad
           Firminum
           .
           Baronius
           T.
           11.
           1033.
           
           XVI
           .
           But
           admit
           the
           Pope
           were
           certainly
           known
           to
           be
           such
           ,
           and
           that
           neither
           he
           nor
           any
           of
           his
           predecessours
           came
           in
           by
           Simony
           ;
           yet
           how
           shall
           I
           know
           whether
           those
           Bishops
           ,
           who
           (
           with
           him
           )
           make
           up
           a
           Councel
           ,
           are
           Bishops
           indeed
           ?
           For
           if
           they
           be
           no
           Bishops
           ,
           then
           it
           is
           no
           Councel
           .
           And
           that
           they
           are
           true
           Bishops
           ,
           it
           is
           for
           ever
           impossible
           for
           any
           Papist
           certainly
           to
           know
           .
           For
           if
           he
           that
           did
           ordain
           them
           did
           not
           intend
           it
           ,
           when
           he
           gave
           Orders
           ,
           (
           and
           whether
           he
           did
           or
           no
           ,
           God
           onely
           knows
           )
           then
           ,
           by
           their
           own
           principles
           ,
           they
           are
           no
           Bishops
           ;
           and
           by
           consequence
           no
           
             Councel
             .
             XVII
          
           .
           But
           further
           how
           shall
           I
           know
           that
           the
           Pope
           and
           Bishops
           so
           met
           (
           at
           Trent
           for
           example
           )
           are
           Christians
           ?
           For
           if
           not
           ,
           then
           sure
           they
           are
           no
           legitimate
           Councel
           ,
           or
           Church
           representative
           :
           And
           that
           they
           are
           Christians
           ,
           't
           is
           impossible
           for
           any
           Catholick
           to
           know
           ,
           with
           any
           infallible
           certainty
           .
           For
           if
           they
           be
           not
           baptized
           ,
           then
           I
           am
           sure
           with
           them
           they
           are
           no
           Christians
           ;
           and
           if
           the
           Priest
           that
           baptized
           them
           ,
           did
           not
           intend
           to
           do
           it
           ,
           then
           (
           by
           the
           Canon
           of
           the
           Trent
           Councel
           )
           they
           are
           not
           baptized
           .
           Now
           what
           the
           Priest
           intended
           ,
           when
           he
           administred
           that
           Sacrament
           ,
           't
           is
           impossible
           that
           any
           (
           save
           God
           who
           knows
           the
           heart
           )
           should
           certainly
           know
           (
           without
           immediate
           revelation
           ,
           which
           they
           pretend
           not
           to
           )
           and
           consequently
           ,
           't
           is
           impossible
           that
           any
           of
           them
           should
           certainly
           know
           ,
           That
           ever
           there
           was
           a
           Pope
           ,
           or
           a
           Bishop
           ,
           or
           a
           Priest
           since
           our
           Saviours
           dayes
           :
           nay
           impossible
           that
           They
           should
           know
           whether
           there
           he
           now
           
             one
             Christian
          
           in
           their
           Church
           ,
           and
           therefore
           much
           lesse
           that
           there
           is
           or
           hath
           been
           a
           
             lawfull
             Councel
             .
             XVIII
          
           .
           But
           admit
           all
           these
           doubts
           were
           clearly
           solved
           ,
           and
           a
           Councel
           (
           in
           their
           own
           sense
           lawfull
           )
           sitting
           and
           determining
           matters
           in
           Controversie
           ;
           yet
           how
           shall
           we
           know
           
           certainly
           (
           with
           that
           absolute
           certainty
           
             M
             r
             Knot
          
           speaks
           of
           )
           that
           these
           are
           their
           determinations
           ?
           (
           specially
           since
           the
           Greek
           Church
           above
           two
           hundred
           years
           since
           accused
           the
           Romane
           for
           foisting
           a
           Canon
           into
           the
           Nicene
           Councels
           in
           behalf
           of
           the
           Popes
           being
           
             Head
             of
             the
             Universal
             Church
          
           ,
           which
           could
           never
           be
           found
           in
           the
           authentick
           copies
           ,
           though
           the
           African
           Bishops
           sent
           to
           
             Constantinople
             ,
             Alexandria
          
           ,
           &
           Antioch
           to
           search
           for
           them
           .
           Codex
           .
           Can.
           Eccles
           .
           Afr.
           Justel
           .
           p.
           39
           ,
           40.
           )
           We
           were
           not
           in
           the
           Councel
           ,
           nor
           ever
           saw
           any
           of
           the
           men
           that
           made
           the
           Canons
           ,
           we
           must
           rely
           on
           the
           honesty
           of
           the
           Amanuensis
           ,
           or
           of
           those
           other
           persons
           that
           conveigh
           them
           to
           us
           ,
           and
           those
           are
           (
           certainly
           )
           not
           infallible
           :
           and
           we
           know
           there
           are
           such
           things
           as
           
             Indices
             expurgatorii
          
           ,
           foysting
           in
           ,
           and
           blotting
           out
           of
           
             Manuscripts
             .
             XIX
          
           .
           But
           admit
           all
           this
           cleared
           ,
           yet
           (
           when
           I
           have
           indeed
           the
           genuine
           Canons
           ,
           and
           am
           sure
           of
           it
           )
           how
           shall
           I
           be
           assured
           of
           the
           true
           meaning
           of
           them
           ?
           for
           
             M
             r
             K.
          
           tells
           us
           ,
           that
           we
           cannot
           ,
           without
           His
           Churches
           determination
           ,
           know
           what
           faith
           or
           repentance
           (
           or
           any
           word
           else
           in
           the
           Scripture
           )
           meaneth
           ;
           though
           I
           suppose
           the
           Apostles
           intended
           as
           well
           as
           he
           or
           I
           
             to
             be
             understood
          
           ;
           and
           though
           he
           tell
           us
           
             That
             the
             Scriptures
             are
             as
             perfect
             a
             rule
             as
             a
             writing
             can
             be
             .
          
           I
           am
           fallible
           ,
           and
           may
           mistake
           ;
           and
           in
           his
           opinion
           so
           may
           any
           man
           but
           the
           Pope
           ,
           or
           a
           Councel
           .
           This
           is
           no
           vain
           supposition
           ,
           for
           we
           know
           that
           Vega
           and
           Soto
           (
           two
           famous
           and
           learned
           men
           in
           the
           Councel
           of
           Trent
           )
           write
           and
           defend
           contradictory
           opinions
           ,
           yet
           each
           thinketh
           the
           Canon
           of
           the
           Councel
           to
           determine
           on
           his
           side
           .
           Now
           of
           necessity
           one
           of
           them
           must
           mistake
           the
           doctrine
           of
           the
           Councel
           (
           unlesse
           you
           'l
           say
           the
           Councel
           determined
           contradictions
           ,
           and
           then
           the
           Councel
           is
           not
           infallible
           it self
           )
           and
           if
           either
           of
           them
           mistook
           the
           Councel
           ,
           then
           it
           was
           not
           an
           infallible
           guide
           to
           him
           .
           Now
           if
           learned
           men
           ,
           who
           were
           members
           of
           the
           Councel
           ,
           (
           such
           as
           disputed
           much
           in
           it
           )
           could
           not
           infallibly
           know
           the
           meaning
           of
           it
           ,
           how
           can
           I
           who
           am
           
             neither
             ?
             XX.
          
           Lastly
           ,
           (
           not
           to
           trouble
           M.
           Knot
           with
           any
           more
           queries
           then
           are
           necessary
           )
           what
           necessity
           of
           an
           
             infallible
             Judge
          
           at
           all
           ?
           The
           Christian
           
           world
           had
           no
           such
           Judge
           sor
           CCCXXIV
           years
           (
           for
           the
           Nicene
           Councel
           was
           the
           first
           General
           )
           and
           if
           They
           vnderstood
           Scripture
           ,
           and
           were
           saved
           then
           ,
           when
           they
           had
           no
           such
           thing
           ,
           why
           may
           not
           We
           now
           ?
           And
           if
           they
           were
           not
           saved
           ,
           the
           Church
           of
           Rome
           must
           blot
           out
           many
           hundreds
           and
           thousands
           of
           Saints
           &
           Martyrs
           out
           of
           her
           Martyrology
           .
        
         
           Till
           these
           twenty
           questions
           be
           insallibly
           resolved
           ,
           it
           seems
           to
           me
           impossible
           that
           any
           man
           should
           have
           any
           infallible
           knowledge
           of
           the
           
             Church
             of
             Romes
          
           Infallibility
           .
           And
           I
           am
           the
           more
           confirmed
           in
           the
           necessity
           of
           a
           plain
           resolution
           to
           this
           last
           querie
           ,
           because
           (
           though
           
             M.
             Knot
          
           be
           sometimes
           hot
           and
           positive
           ,
           in
           grounding
           all
           Christian
           Religion
           upon
           the
           infallibility
           of
           the
           Church
           )
           I
           find
           (
           beside
           what
           I
           said
           p.
           22.
           )
           Christ
           and
           the
           Apostles
           intimating
           the
           contrary
           ,
           
             Joh.
             v.
             39.
             
             Act.
             iv
             .
             19.
             xviii
             .
             11.
             2.
             
             Thess
             .
             v.
             21.
             1.
             
             Joh.
             iv
             .
             1.
             
             Rev.
             ii
             .
          
           2.
           
           But
           to
           passe
           by
           such
           places
           of
           Scripture
           (
           because
           I
           know
           that
           they
           who
           make
           *
           profession
           of
           
             devising
             shifts
          
           ,
           will
           find
           euasions
           for
           them
           )
           and
           to
           omit
           the
           positions
           of
           many
           Romane
           Doctours
           of
           lesse
           note
           ,
           who
           are
           as
           high
           for
           the
           non-necessity
           of
           an
           infallible
           guide
           ,
           as
           any
           Protestant
           can
           wish
           ;
           I
           shall
           onely
           hint
           at
           Lactantius
           his
           large
           Chapter
           to
           this
           purpose
           ,
           
             lib.
             2.
             de
             orig
             .
             error
             .
             c.
          
           7.
           beginning
           thus
           ,
           
             Quare
             oportet
             in
             ea
             re
             in
             qua
             vitae
             ratio
             versatur
             ,
             sibi
             quemque
             confidere
             ,
             suóque
             judicio
             ,
             ac
             propriis
             sensibus
             niti
             ad
             investigandam
             &
             perpendendam
             veritatem
             ;
             quàm
             credentem
             alienis
             erroribus
             decipi
             ,
             tanquam
             ipsum
             rationis
             expertem
             .
             Dedit
             omnibus
             Deus
             pro
             virili
             portione
             sapientiam
             ,
             &c.
          
           and
           rather
           insist
           upon
           a
           couple
           of
           most
           eminent
           Cardinals
           ,
           Baronius
           and
           Lugo
           .
           Both
           these
           give
           their
           opinions
           very
           plainly
           on
           our
           side
           ,
           and
           (
           which
           I
           value
           more
           )
           their
           reasons
           and
           examples
           .
           The
           former
           hath
           spent
           to
           our
           purpose
           a
           whole
           Appendix
           ,
           which
           he
           prefixed
           before
           the
           second
           tome
           of
           his
           Annals
           ,
           printed
           at
           
             Rome
             ,
             MDLXXXVIII
          
           .
           where
           (
           appealing
           to
           every
           particular
           Protestant's
           judgement
           ,
           concerning
           the
           truth
           of
           his
           cause
           ,
           and
           not
           once
           mentioning
           the
           infallibility
           of
           the
           Church
           )
           he
           goes
           on
           thus
           ,
           
             Ingens
             sanè
             vis
             humanae
             
             insidet
             rationi
             ,
             &c.
             
          
           
             Great
             is
             the
             power
             of
             humane
             reason
             if
             it
             be
             left
             unsettered
             and
             free
             in
             all
             things
             .
             And
             therefore
             our
             Ancestors
             placing
             great
             confidence
             in
             the
             force
             of
             truth
             ,
             where
             they
             contended
             with
             obstinate
             hereticks
             ,
             when
             they
             declined
             and
             despised
             all
             judgement
             of
             the
             Church
             ,
             were
             so
             indulgent
             as
             not
             to
             refuse
             to
             try
             the
             judgement
             even
             of
             Infidels
             ,
             and
             expect
             their
             determination
             .
             Such
             men
             being
             Judges
             ,
             the
             
               Jews
               ▪
               [
               Joseph
               .
               Antiq.
               l.
               13.
               c.
               6.
               ]
            
             had
             the
             victory
             over
             the
             Samaritans
             .
             And
             an
             heathen
             Philosopher
             being
             by
             consent
             chosen
             for
             an
             Arbitrator
             ,
             to
             whose
             judgement
             they
             were
             to
             stand
             ,
             Origen
             [
             dialog
             .
             ]
             overcame
             five
             most
             wicked
             hereticks
             .
             And
             Archelaus
             [
             Epiphan
             .
             haeres
             .
             66.
             ]
             a
             Bishop
             in
             Mesopotamia
             ,
             did
             consute
             Manes
             ,
             a
             most
             desperate
             Arch-heretick
             ,
             before
             certain
             Heathens
             who
             were
             by
             consent
             chosen
             
               Judges
               ,
               &c.
            
             
          
           The
           latter
           (
           though
           a
           Jesuite
           &
           a
           Spaniard
           )
           plainly
           asserteth
           this
           non-necessity
           :
           tom
           .
           de
           virtut
           .
           fidei
           dis
           .
           1.
           
           §
           .
           12.
           n.
           247.
           &c.
           And
           making
           it
           good
           by
           foure
           instances
           :
           1.
           
           
             THE
             BELIEF
             OF
             THE
             INFALLIBILITY
             IT SELF
             :
             which
             must
             be
             received
             from
             some
             other
             motive
             than
             it self
             ,
             or
             its
             own
             testimony
             ;
             and
             consequently
          
           (
           saith
           he
           )
           
             all
             other
             doctrines
             of
             Christianity
             may
             be
             believed
             upon
             the
             same
             inducements
             ;
             &
             not
             meerly
             upon
             the
             infallibility
             of
             the
             Church
             .
             2.
             
             CHILDREN
             ,
          
           or
           
             OLD
             PEOPLE
             ;
             who
             are
             newly
             converted
             to
             the
             faith
             ,
             do
             not
             believe
             the
             Infallibilitie
             ,
             before
             they
             embrace
             other
             Articles
             :
             for
             they
             believe
             Articles
             in
             order
             as
             they
             are
             propounded
             ,
             &
             this
             is
             commonly
             one
             of
             the
             last
             .
             3.
             
             RUSTICKS
             AND
             COMMON
             PEOPLE
             ,
             at
             this
             day
             in
             Spain
             ,
             Italy
             ,
             and
             other
             Catholick
             Countreys
             :
             who
             commonly
             resolve
             their
             faith
             no
             further
             than
             their
             Parish-Priest
             ,
             or
             some
             other
             learned
             ,
             or
             holy
             man
             at
             the
             most
             .
             4.
             
             He
             asserteth
             num
             .
             252.
             
             That
             IN
             THE
             LAVV
             OF
             NATURE
             ,
             most
             believed
             onely
             upon
             the
             Authority
             of
             their
             Parents
             ,
             without
             any
             Church-propounding
             .
             And
             also
             after
             the
             law
             was
             written
             most
             believed
             Moses
             &
             the
             Prophets
             ,
             before
             their
             prophecies
             were
             received
             and
             propounded
             by
             the
             Church
             for
             the
             sanctity
             
             of
             their
             lives
             ,
             &c.
             
          
           And
           this
           discourse
           wa●
           written
           by
           speciall
           order
           from
           the
           late
           Pope
           Urban
           ,
           and
           dedicated
           to
           the
           present
           Pope
           
             Innocent
             X.
          
           
        
         
           And
           now
           ,
           
             my
             patient
             Reader
          
           ,
           to
           draw
           to
           a
           conclusion
           as
           my
           spare-leaves
           do
           (
           for
           I
           have
           unawares
           detained
           thee
           ,
           very
           much
           longer
           then
           I
           intended
           ,
           when
           I
           first
           set
           pen
           to
           paper
           for
           this
           Preface
           ;
           which
           was
           after
           the
           following
           
             English
             Apologie
          
           was
           fully
           printed
           ;
           and
           that
           is
           one
           reason
           of
           its
           immethodicalness
           .
           )
           If
           I
           have
           writ
           any
           thing
           impertinent
           !
           ,
           I
           hope
           that
           my
           brother
           
             THE
             UNIVERSITY-MAN
          
           (
           Mr.
           Knots
           friend
           )
           will
           help
           to
           excuse
           me
           :
           if
           any
           thing
           that
           savoureth
           of
           passion
           (
           which
           I
           shall
           be
           very
           sorry
           for
           ,
           as
           soon
           as
           it
           shall
           be
           discovered
           to
           me
           )
           that
           Mr.
           Knot
           will
           be
           my
           Advocate
           (
           each
           of
           them
           being
           commonly
           conceived
           sufficiently
           guilty
           of
           one
           or
           both
           of
           these
           faults
           )
           and
           hereafter
           I
           may
           do
           as
           much
           for
           them
           .
        
         
           And
           further
           to
           encourage
           
             M
             r
             K.
          
           to
           do
           somewhat
           for
           me
           ;
           I
           do
           here
           assure
           him
           ,
           That
           if
           he
           shall
           vouchsase
           punctually
           to
           answer
           
             these
             xx
             questions
          
           (
           which
           seem
           to
           me
           very
           necessary
           to
           be
           plainly
           determined
           ,
           before
           he
           can
           assure
           any
           man
           of
           the
           Infallibility
           of
           the
           Romane
           Church
           ,
           on
           which
           foundation
           he
           layeth
           so
           huge
           a
           structure
           )
           and
           withall
           to
           refute
           
             that
             one
             argument
          
           which
           I
           mentioned
           pag.
           18.
           out
           of
           Dr.
           
             Jer.
             Taylors
          
           nervous
           discourse
           :
           &
           then
           ▪
           prove
           that
           the
           Church
           of
           Rome
           is
           infallible
           by
           any
           
             one
             infallible
          
           argument
           (
           for
           he
           hath
           told
           us
           that
           nothing
           lesse
           can
           do
           it
           )
           I
           will
           be
           his
           Proselyte
           .
        
         
           Vntill
           which
           time
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           unlesse
           (
           which
           I
           think
           far
           the
           more
           probable
           ,
           and
           therefore
           shall
           daily
           pray
           for
           it
           )
           Mr.
           Knot
           will
           be
           so
           ingenuous
           as
           S.
           Augustine
           was
           ,
           to
           retract
           his
           errours
           in
           his
           later
           dayes
           ,
           and
           come
           over
           to
           the
           good
           
             Old
             ,
             Catholick
             ,
             &
             Apostolick
          
           Faith
           ,
           leaving
           Romane
           superstructures
           .
           For
           I
           begin
           to
           despair
           (
           with
           that
           Milevitan
           Bishop
           )
           of
           ever
           seeing
           ,
           while
           I
           am
           upon
           earth
           ,
           any
           
             infallible
             ,
             living
          
           Judge
           in
           matters
           of
           saith
           ;
           and
           to
           believe
           ,
           I
           must
           ,
           (
           as
           the
           Jews
           speak
           )
           
             expect
             the
             coming
             of
             Elias
          
           for
           that
           purpose
           :
           having
           long
           observed
           ,
           by
           Mr.
           
             Knot
             's
             seven
          
           books
           in
           this
           Controversie
           ,
           that
        
         
           Cause
           patrocinio
           non
           bona
           pejor
           erit
           .
        
         
         
           
             To
             the
             Preface
          
           p.
           8.
           l.
           29.
           adde
           ,
           That
           there
           were
           Christians
           in
           Britain
           ,
           before
           Augustine
           the
           Monk
           came
           over
           is
           plain
           out
           of
           
             Eusebius
             ,
             Theodoret
             ,
             Arnobius
             ,
             Tertullian
             ,
             Gildas
             ,
             Bromton
             :
          
           and
           I
           suppose
           no
           man
           that
           is
           not
           a
           meer
           stranger
           to
           Antiquity
           will
           deny
           .
           That
           those
           Christians
           had
           no
           dependance
           upon
           Rome
           will
           appear
           to
           any
           who
           readeth
           the
           ancient
           Histories
           of
           Rome
           or
           England
           .
           Platina
           saith
           that
           Antherus
           the
           
             20
             th
          
           Pope
           sate
           eleven
           years
           ,
           and
           made
           onely
           one
           Bishop
           .
           In
           a
           word
           ,
           from
           the
           death
           of
           
             S
             t
             Peter
          
           till
           the
           entrance
           of
           Marcellus
           (
           which
           was
           CCC
           and
           old
           yeares
           )
           there
           were
           not
           two
           hundred
           Bishops
           made
           in
           all
           by
           all
           the
           Popes
           of
           Rome
           .
           One
           in
           a
           yeare
           was
           a
           rare
           matter
           .
           He
           saith
           not
           a
           syllable
           of
           the
           erecting
           any
           Arch-Bishoprick
           ,
           or
           Patriarchate
           all
           that
           time
           :
           Not
           a
           word
           of
           forreign
           Bishops
           travelling
           or
           sending
           to
           Rome
           to
           beg
           Priviledges
           and
           Confirmations
           ,
           or
           to
           take
           an
           oath
           of
           fidelity
           and
           obedience
           .
           But
           to
           come
           closer
           home
           and
           to
           the
           purpose
           ;
           The
           story
           of
           the
           seaven
           British
           Bishops
           ,
           and
           many
           other
           very
           learned
           men
           (
           but
           especially
           the
           Monks
           of
           Bangor
           )
           is
           very
           remarkable
           ;
           and
           may
           be
           read
           at
           large
           in
           the
           history
           of
           Bede
           ,
           set
           forth
           by
           our
           learned
           
             M
             r
             Whelock
          
           from
           p.
           110.
           to
           119.
           wh●re
           it
           is
           said
           ,
           that
           these
           Monks
           of
           Bangor
           were
           divided
           into
           seven
           parts
           (
           see
           also
           
             Bromton's
             Chronicle
          
           p.
           780.
           )
           the
           least
           whereof
           consisted
           of
           three
           hundred
           ;
           and
           That
           they
           told
           Augustine
           plainly
           
             that
             they
             would
             not
             relinquish
             their
             ancient
             customes
             ,
             without
             the
             consent
             and
             leave
             of
             their
             Countrymen
             .
          
           And
           when
           Augustine
           had
           made
           a
           long
           speech
           to
           perswade
           them
           to
           be
           subject
           to
           the
           Pope
           of
           Rome
           ,
           Dinooth
           their
           Abbot
           answered
           him
           briefly
           in
           these
           words
           .
           
             Bid
             ispis
          
           ,
           &c.
           
           [
           
             S
             r
             H.
             Spelmans
             Councels
          
           p.
           108.
           ]
           
             Be
             it
             known
             unto
             you
             and
             without
             doubt
             that
             we
             are
             all
             and
             every
             one
             of
             us
             obedient
             and
             subjects
             to
             the
             Church
             of
             God
             and
             Pope
             of
             Rome
             ,
             and
             to
             every
             godly
             Christian
             :
             to
             love
             every
             one
             in
             his
             degree
             with
             perfect
             charity
             ,
             and
             to
             help
             every
             one
             of
             them
             by
             word
             and
             deed
             to
             be
             the
             children
             of
             God.
             And
             other
             obedience
             then
             this
             I
             do
             not
             know
             due
             to
             
             him
             whom
             you
             call
             the
             Pope
             ,
             or
             that
             he
             hath
             right
             to
             challenge
             or
             to
             require
             to
             be
             the
             Father
             of
             Fathers
             .
             This
             obedience
             we
             are
             ready
             to
             give
             and
             to
             pay
             to
             him
             and
             to
             every
             Christian
             continually
             .
             Besides
             we
             are
             under
             the
             government
             of
             the
             Bishop
             of
             Kaerleon
             upon
             Vske
             ,
             who
             is
             to
             oversee
             us
             under
             God
             ,
             to
             make
             us
             keep
             the
             spirituall
             way
             .
          
           Would
           you
           know
           what
           became
           of
           these
           Monks
           hereupon
           ?
           
             Episcopi
             Abbates
             &
             Doctores
             contra
             morem
             Ecclesiae
             [
             Romanae
             ]
             viventes
             à
             Rege
             Ethelfrido
             vastante
             gentem
             Britonum
             ad
             nihilum
             redacti
             sunt
             ,
             cum
             tribus
             millibus
             Monachorum
             monasterii
             de
             Bangor
             qui
             in
             campum
             bellatorum
             adducti
             sunt
             ut
             Regi
             adversa
             imprecarent
             .
             Hi
             omnes
             ,
             ut
             fertur
             ,
             de
             labore
             manuum
             suarum
             vivebant
             ,
             &c.
             
          
           ;
           Thus
           far
           Gervasius
           printed
           by
           
             M
             r
             Bee
          
           ,
           p.
           1632.
           
           [
           See
           the
           sixteen
           immunities
           p.
           1386.
           ]
           And
           
             S
             r
             H.
             Spelman
          
           citeth
           out
           of
           the
           ancient
           
             Annals
             of
             Gisburn
          
           these
           words
           p.
           26.
           
           
             Till
             the
             time
             of
             K.
             Hen.
             1.
             the
             Bishops
             of
             S.
             Davids
             were
             there
             consecrated
             by
             their
             own
             Welsh
             Suffragans
             ,
             VVITHOUT
             MAKING
             ANY
             PROFESSION
             OF
             SUBJECTION
             TO
             ANY
             OTHER
             CHURCH
             .
          
           Not
           to
           insist
           upon
           the
           translating
           the
           Pall
           into
           little
           Britain
           ;
           he
           that
           would
           reade
           more
           to
           this
           purpose
           may
           peruse
           RR.
           Armach
           his
           
             discourses
             of
             the
             Religion
             anciently
             professed
             by
             the
             Irish
             and
             Brittish
             ,
             chap.
          
           8
           ,
           9
           ,
           10.
           &
           
             de
             primordiis
             Eccles
             .
             Britan.
          
           the
           eight
           first
           chapters
           .
        
      
       
         
           ERRATA
           .
        
         
           
             In
             the
             Preface
          
           p.
           6.
           l.
           3.
           which
           by
           consequence
           over
           p.
           7.
           l.
           17.
           indispensable
           .
           p.
           9.
           l.
           14.
           be
           in
           schisme
           or
           heresie
           .
           p.
           10.
           l.
           20.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           14.
           l.
           34.
           intreat
           him
           (
           for
           p.
           16.
           l.
           35.
           
           
             Cellot
             de
             Hierarchia
          
           .
           p.
           17.
           l.
           9.
           the
           
             Christian
             Moderatour
          
           mentioneth
           .
           p.
           18.
           l.
           15.
           
           Beza
           ,
           Luther
           .
           ibid.
           l.
           17.
           dele
           Luther
           .
           p.
           31.
           l.
           30.
           dele
           
             John
             of
             Leiden
          
           .
           p.
           32.
           l.
           30.
           chymes
           .
        
         
           
             In
             the
             Apologie
          
           p.
           22.
           l.
           27.
           not
           to
           S.
           Paul.
           p.
           26.
           l.
           11.
           unbeseeming
           at
           the
           least
           .
           p.
           62.
           l.
           23.
           dele
           not
           .
           p.
           40.
           l.
           13.
           nature
           ,
           
             among
             unintellectual
             beings
          
           .
           p.
           73.
           l.
           13.
           
           Rimmon
           .
           In.
           p.
           83.
           l.
           5
           ,
           &
           7
           ,
           ate
           p
           87.
           l.
           3.
           in
           a
           slight
           .
           ibid.
           l.
           24.
           alone
           ?
           p.
           88.
           l.
           28.
           his
           conscience
           .
        
      
       
         
         
           To
           the
           most
           vertuous
           Lady
           ,
           MARY
           de
           LANOU
           ,
           wife
           to
           the
           Marshall
           of
           THEMINIS
           .
        
         
           
             MADAM
             ;
          
        
         
           HAving
           a
           designe
           to
           justifie
           in
           this
           Book
           ,
           That
           it
           is
           not
           permitted
           to
           a
           conscience
           which
           is
           satisfied
           in
           the
           knowledge
           of
           our
           Religion
           ,
           to
           continue
           in
           the
           profession
           of
           the
           Romane
           ;
           and
           desiring
           to
           confirm
           that
           by
           example
           ,
           which
           I
           think
           I
           have
           proved
           by
           reason
           ;
           I
           have
           not
           found
           any
           more
           illustrious
           than
           that
           which
           you
           have
           been
           pleased
           to
           give
           in
           the
           sight
           of
           heaven
           and
           earth
           ,
           in
           quitting
           the
           Romane
           Communion
           (
           which
           is
           so
           sweet
           ,
           so
           pompous
           and
           advantageous
           in
           worldly
           respects
           )
           to
           cast
           your self
           into
           the
           lap
           of
           the
           true
           Church
           ;
           as
           low
           and
           desolate
           as
           it
           appeareth
           in
           carnal
           eyes
           .
           This
           brave
           and
           gallant
           action
           highly
           befitting
           your
           Name
           and
           Bloud
           ,
           hath
           demonstrated
           ,
           more
           evidently
           than
           any
           words
           of
           mine
           are
           able
           ,
           That
           the
           souls
           of
           those
           who
           believe
           as
           we
           do
           ,
           cannot
           enjoy
           the
           peace
           of
           God
           ,
           nor
           assurance
           of
           his
           grace
           ,
           nor
           hope
           of
           his
           glory
           ,
           in
           the
           communion
           which
           You
           have
           quitted
           .
           For
           these
           things
           are
           all
           that
           you
           find
           among
           us
           worth
           speaking
           of
           ;
           all
           other
           advantages
           do
           far
           more
           abound
           among
           them
           ;
           nothing
           but
           these
           can
           you
           look
           or
           hope
           for
           '
           midst
           us
           ,
           who
           are
           destitute
           of
           all
           the
           rest
           .
           But
           You
           have
           judged
           ,
           that
           this
           rich
           pearl
           of
           the
           Gospel
           is
           alone
           worth
           far
           more
           then
           all
           other
           commodities
           beside
           ;
           &
           so
           have
           rather
           chosen
           to
           hazard
           the
           rest
           ,
           to
           assure
           your self
           of
           this
           ,
           than
           to
           endure
           for
           assuring
           the
           rest
           to
           run
           any
           the
           least
           danger
           in
           the
           world
           of
           missing
           this
           jewell
           .
           MADAM
           ,
           It
           is
           the
           Almighty
           who
           hath
           inspired
           into
           
           You
           ,
           so
           holy
           and
           so
           wise
           a
           resolution
           ,
           and
           hath
           given
           You
           strength
           to
           put
           it
           in
           execution
           at
           so
           unfavourable
           a
           time
           :
           Whereat
           the
           Angels
           in
           heaven
           rejoyce
           ,
           whereat
           the
           Church
           on
           earth
           praiseth
           Him.
           Amidst
           so
           many
           evils
           which
           she
           suffereth
           ,
           and
           more
           which
           she
           foreseeth
           ,
           't
           is
           matter
           to
           Her
           of
           great
           comfort
           ,
           that
           in
           an
           age
           so
           full
           of
           ill
           examples
           ,
           she
           can
           find
           some
           souls
           of
           your
           quality
           and
           merit
           ,
           that
           have
           courage
           to
           disdain
           reproach
           ,
           and
           can
           rank
           themselves
           under
           the
           Crosse
           of
           their
           Saviour
           .
           Even
           they
           who
           approve
           not
           your
           change
           ,
           admire
           your
           vertue
           ,
           and
           cannot
           deny
           ,
           but
           that
           't
           is
           a
           rare
           and
           singular
           generositie
           ,
           which
           causeth
           you
           to
           preferre
           the
           contentment
           of
           your
           conscience
           ,
           before
           all
           other
           considerations
           .
           But
           besides
           the
           joy
           that
           your
           conversion
           hath
           brought
           to
           those
           of
           the
           Church
           ,
           and
           the
           admiration
           that
           it
           affects
           them
           with
           who
           are
           out
           of
           it
           ,
           I
           hope
           that
           your
           example
           will
           be
           to
           the
           great
           edification
           of
           all
           ;
           strengthening
           the
           one
           in
           the
           Communion
           wherein
           they
           live
           ,
           and
           drawing
           in
           the
           other
           .
           Which
           (
           MADAM
           )
           is
           the
           cause
           of
           my
           mentioning
           this
           to
           you
           in
           my
           entrance
           :
           most
           humbly
           beseeching
           you
           to
           take
           it
           in
           good
           part
           ,
           and
           to
           suffer
           your
           name
           to
           shine
           in
           the
           front
           of
           this
           small
           book
           ;
           to
           give
           weight
           and
           light
           to
           its
           discourse
           ,
           and
           to
           invite
           all
           such
           as
           shall
           read
           it
           to
           imitate
           You
           ,
           in
           preferring
           the
           grace
           of
           Heaven
           ,
           before
           the
           interests
           of
           earth
           ;
           and
           the
           solid
           hopes
           of
           Eternity
           ,
           before
           the
           petty
           joyes
           of
           these
           few
           moments
           which
           we
           passe
           here
           below
           .
           Which
           favour
           if
           I
           may
           (
           as
           I
           hope
           I
           shall
           )
           obtain
           from
           your
           goodnesse
           ;
           I
           shall
           earnestly
           pray
           our
           Lord
           ,
           that
           he
           would
           communicate
           to
           You
           more
           and
           more
           of
           his
           dear
           Sonne
           JESUS
           (
           the
           onely
           happinesse
           of
           our
           souls
           )
           and
           crown
           that
           obedience
           ,
           which
           you
           have
           rendred
           to
           Him
           by
           confessing
           His
           Gospel
           here
           ,
           with
           the
           blessings
           of
           this
           and
           a
           better
           world
           ;
           remaining
           inviolably
           ,
        
         
           
             MADAM
             ,
          
           
             Your
             most
             humble
             and
             obedient
             servant
             ,
             DAILLE
             ▪
          
        
      
       
         
         
         
           The
           Editions
           of
           such
           Authours
           as
           are
           cited
           in
           this
           Apologie
           of
           Mons
           
           r.
           DAILLE
           ,
           and
           in
           another
           English
           Tract
           of
           his
           ,
           entituled
           ,
           The
           use
           of
           the
           Fathers
           in
           controversies
           between
           Papists
           and
           Protestants
           .
        
         
           
             AMbrose
             ,
             printed
             at
             
               Basil
               ,
               Anno
            
             1555.
             in
             five
             tomes
             .
          
           
             Athanasius
             ,
             at
             Paris
             ,
             1627.
             by
             M.
             Sonnius
             ,
             &c.
             
          
           
             Augustine
             ,
             at
             Paris
             1531.
             by
             Chevall
             .
          
           
             Baronius
             ,
             at
             Antwerp
             ,
             1612.
             
             Plantin
             .
          
           
             Basil
             at
             Paris
             with
             Sonnius
             ,
             &c.
             
             1618.
             
          
           
             Bertram
             the
             Priest
             in
             Orthodoxographis
             ,
             at
             Basil
             1555.
             
          
           
             Bibliotheca
             Patrum
             ,
             at
             Paris
             ,
             1624.
             
          
           
             Breviarium
             Romanum
             ,
             at
             Paris
             ,
             1612.
             
          
           
             Canus
             de
             locis
             Theolog.
             at
             Lovain
             ,
             1569.
             by
             Servat
             .
             Sass
             .
          
           
             Cassander
             ,
             at
             Paris
             ,
             by
             Hier.
             Drouart
             .
          
           
             Casaubons
             exercitations
             against
             Baronius
             ,
             at
             London
             .
          
           
             Cathar
             .
             annot
             .
             on
             Cajet
             .
             at
             Lyons
             ,
             1542.
             by
             Matth.
             Bont
             .
          
           
             Clemens
             Alexandrinus
             ,
             at
             Florence
             ,
             1550.
             
          
           
             
               Councels
               generall
            
             ,
             Greek
             and
             Lat.
             at
             Rome
             ,
             1608.
             
          
           
             Cyprian
             ,
             at
             Paris
             ,
             by
             Claud.
             Chappell
             .
          
           
             Directory
             for
             the
             Inquisitors
             at
             Rome
             ,
             1587.
             by
             Georg.
             Ferr.
             
          
           
             Epiphanius
             ,
             at
             Paris
             ,
             1622.
             
          
           
             Fulbert
             .
             Carnot
             .
             at
             Paris
             ,
             1608.
             by
             Tho.
             Blaise
             .
          
           
             Gregory
             Nyssens
             Orations
             ,
             at
             Paris
             ,
             1638.
             by
             Morel
             .
          
           
             Hierom
             ,
             at
             Paris
             ,
             1579.
             by
             Nivelle
             .
          
           
             Hilary
             ,
             at
             Paris
             ,
             1510.
             by
             Ascensius
             .
          
           
             Ireneus
             ,
             1570.
             by
             John
             Preux
             ,
             and
             John
             Petit.
             
          
           
             Justin
             ,
             at
             Paris
             ,
             1615.
             by
             Morel
             .
          
           
             Origen
             ,
             at
             Paris
             ,
             1536.
             by
             Nic.
             Pen.
             
          
           
             Origen
             against
             Celsus
             ,
             at
             Augsbourg
             ,
             1605.
             
          
           
             F.
             Paolo
             his
             Apolog.
             at
             Venise
             ,
             1606.
             
          
           
             Pererius
             upon
             the
             epist
             .
             to
             the
             Rom.
             at
             Ingolst
             .
             1603.
             by
             Sartor
             .
          
           
             Pontificale
             Romanum
             ,
             at
             Rome
             ,
             1611.
             
          
           
             Salmeron
             ,
             at
             Coloiu
             ,
             1614.
             by
             Antony
             Hier.
             &c.
             
          
           
             Scaliger
             upon
             Euseb
             .
             Chronic.
             at
             Leiden
             ,
             1606.
             by
             Basson
             .
          
           
             Tertullian
             at
             Paris
             ,
             1616.
             
          
           
             
               Theophilus
               Antioch
            
             .
             at
             the
             end
             of
             Justin
             .
             1615.
             by
             Morel
             .
          
        
      
    
     
       
         
         AN
         APOLOGIE
         for
         the
         Reformed
         Churches
         ,
         Against
         those
         who
         accuse
         them
         of
         having
         made
         a
         schisme
         in
         Christendome
         .
      
       
         
           CHAP.
           I.
           The
           Occasion
           and
           importance
           of
           this
           Treatise
           .
        
         
           AMong
           all
           those
           actions
           and
           perswasions
           of
           us
           (
           Protestants
           )
           that
           are
           ill
           taken
           by
           our
           Adversaries
           ,
           there
           is
           scarce
           any
           that
           is
           worse
           resented
           ,
           or
           for
           which
           we
           are
           more
           bitterly
           and
           generally
           reproached
           ,
           then
           our
           Separation
           from
           the
           
             See
             of
             Rome
          
           ,
           and
           the
           Churches
           of
           her
           Communion
           .
           For
           they
           charge
           us
           of
           having
           by
           this
           means
           rent
           asunder
           the
           bowels
           of
           
             Jesus
             Christ
          
           ,
           and
           miserably
           torn
           in
           pieces
           that
           holy
           Body
           ,
           which
           He
           formed
           of
           His
           own
           bloud
           .
           An
           horrible
           crime
           (
           questionlesse
           )
           and
           such
           an
           one
           as
           comes
           but
           little
           (
           if
           at
           all
           )
           behind
           the
           impiety
           of
           those
           outragious
           murderers
           ,
           who
           nailed
           our
           Saviour
           to
           the
           crosse
           ,
           pierced
           his
           side
           ,
           and
           hands
           ,
           and
           feet
           ,
           with
           their
           abominable
           spear
           
           and
           nails
           .
           And
           whereas
           other
           parts
           of
           our
           doctrine
           offend
           onely
           our
           enemios
           ,
           this
           hath
           the
           ill
           luck
           to
           displease
           some
           of
           our
           friends
           :
           For
           such
           I
           take
           them
           to
           be
           who
           approve
           our
           belief
           ,
           and
           yet
           blame
           us
           for
           being
           out
           of
           the
           
             Church
             of
             Rome
          
           .
           It
           therefore
           doth
           behove
           us
           infinitely
           (
           for
           the
           common
           rectifying
           and
           enlightning
           of
           both
           parties
           )
           to
           examine
           this
           accusation
           ,
           and
           to
           shew
           ,
           if
           it
           be
           possible
           ,
           the
           injustice
           and
           nullitie
           of
           it
           :
           to
           the
           end
           ,
           that
           they
           who
           approve
           our
           belief
           may
           joyn
           themselves
           to
           
             our
             Communion
          
           ,
           seeing
           the
           weaknesse
           of
           those
           reasons
           ,
           which
           have
           hitherto
           kept
           them
           on
           a
           side
           in
           which
           they
           acknowledge
           some
           errours
           ;
           and
           that
           they
           who
           entirely
           reject
           our
           perswasion
           may
           hereafter
           consider
           the
           grounds
           whereon
           we
           go
           ,
           without
           any
           more
           troubling
           themselves
           to
           throw
           upon
           us
           this
           invidious
           
             but
             vain
          
           reproach
           .
           This
           is
           the
           subject
           ,
           which
           I
           purpose
           to
           treat
           on
           in
           this
           paper
           ;
           most
           humbly
           beseeching
           those
           who
           shall
           vouchsafe
           to
           reade
           it
           ,
           to
           bring
           with
           them
           a
           mind
           free
           from
           passion
           ,
           which
           turning
           its
           eyes
           from
           the
           Persons
           ,
           may
           regard
           nothing
           at
           present
           but
           the
           worth
           and
           weight
           of
           the
           subject
           in
           hand
           .
        
      
       
         
           CHAP.
           II.
           The
           necessity
           of
           an
           union
           of
           Believers
           .
        
         
           IN
           the
           first
           place
           ,
           we
           confesse
           that
           Christians
           are
           obliged
           both
           by
           the
           will
           of
           their
           Master
           ,
           and
           by
           their
           own
           welfare
           and
           salvation
           ,
           to
           continue
           united
           one
           to
           another
           ,
           and
           all
           together
           to
           make
           up
           but
           one
           body
           .
           And
           as
           this
           union
           is
           their
           soveraigne
           happinesse
           ,
           and
           the
           necessary
           effect
           of
           charity
           ,
           without
           which
           they
           cannot
           be
           Christians
           ;
           so
           the
           breach
           of
           it
           ,
           and
           division
           is
           the
           greatest
           of
           their
           infelicities
           ,
           and
           the
           most
           grievous
           of
           their
           crimes
           .
           And
           they
           who
           either
           procure
           it
           or
           foment
           it
           ,
           shall
           never
           be
           able
           to
           avoid
           that
           curse
           ,
           which
           our
           Saviour
           doth
           often
           denounce
           ,
           of
           
             not
             inheriting
             the
             kingdome
             of
             heaven
          
           ;
           into
           which
           place
           none
           is
           received
           without
           
           this
           charity
           ,
           which
           
             such
             men
          
           want
           .
           For
           as
           the
           being
           and
           perfection
           of
           a
           
             naturall
             body
          
           consists
           in
           the
           union
           of
           its
           parts
           ;
           which
           dissolving
           and
           falling
           asunder
           ,
           the
           whole
           doth
           presently
           lose
           not
           its
           form
           and
           beauty
           onely
           ,
           but
           likewise
           its
           force
           and
           life
           :
           so
           is
           it
           in
           all
           humane
           Societies
           ,
           which
           are
           called
           Bodies
           onely
           by
           similitude
           .
           Their
           being
           and
           their
           excellence
           depends
           upon
           the
           union
           of
           the
           members
           whereof
           they
           are
           composed
           .
           We
           see
           Kingdomes
           and
           States
           flourish
           while
           the
           Subjects
           are
           united
           and
           knit
           together
           with
           the
           lovely
           bond
           of
           concord
           ,
           but
           straight
           crumble
           to
           nothing
           when
           dissension
           separates
           them
           each
           from
           other
           .
           And
           among
           all
           the
           evils
           that
           afflict
           them
           there
           is
           none
           so
           pernicious
           as
           division
           ,
           which
           strikes
           at
           the
           very
           foundation
           of
           their
           being
           ,
           and
           poisons
           the
           originall
           of
           their
           life
           and
           strength
           .
           So
           that
           to
           kindle
           sedition
           and
           sow
           faction
           by
           breaking
           the
           peace
           of
           Subjects
           ,
           is
           questionlesse
           the
           highest
           crime
           that
           any
           man
           can
           commit
           against
           a
           State.
           
        
         
           So
           then
           ,
           the
           Church
           being
           the
           heavenly
           Kingdome
           and
           everlasting
           State
           of
           
             Christ
             Jesus
          
           ,
           the
           most
           admirable
           of
           all
           the
           Societies
           that
           ever
           have
           been
           either
           seen
           or
           sancied
           in
           the
           Universe
           ;
           We
           must
           needs
           conclude
           ,
           That
           by
           proportion
           their
           crime
           who
           trouble
           and
           disturb
           it
           (
           so
           farre
           especially
           as
           to
           rend
           away
           from
           the
           Body
           any
           of
           its
           parts
           )
           is
           the
           blackest
           of
           all
           crimes
           whatsoever
           .
        
         
           Thus
           farre
           we
           all
           agree
           .
           Nor
           are
           any
           ready
           to
           speak
           ought
           further
           in
           behalf
           of
           union
           or
           against
           division
           ,
           which
           we
           are
           not
           ready
           to
           signe
           and
           consent
           unto
           ;
           desiring
           still
           ,
           if
           possible
           ,
           to
           outbid
           any
           for
           unity
           .
        
      
       
         
           CHAP.
           III.
           That
           it
           is
           sometimes
           lawfull
           to
           separate
           from
           a
           Company
           of
           men
           professing
           Christianitie
           .
        
         
           BUt
           though
           union
           be
           a
           very
           great
           good
           ,
           and
           division
           an
           extreme
           mischief
           ,
           it
           followeth
           not
           thence
           ▪
           
           That
           it
           is
           not
           sometimes
           permitted
           us
           to
           separate
           in
           some
           sort
           ,
           from
           some
           Societies
           ,
           who
           make
           profession
           of
           serving
           God.
           Indeed
           how
           can
           it
           but
           be
           so
           ,
           in
           a
           schole
           that
           is
           full
           of
           precepts
           and
           examples
           to
           that
           purpose
           ?
           in
           a
           schole
           wherein
           we
           are
           commanded
           
             to
             reject
             a
             man
             that
             is
             an
             heretick
             ,
             after
             the
             first
             and
             second
             admonition
             ?
          
           Tit.
           iii.
           10.
           
             to
             exclude
             them
             out
             of
             our
             houses
             ,
             and
             to
             esteem
             them
             not
             fit
             to
             be
             greeted
             ,
          
           who
           bring
           us
           any
           other
           doctrine
           then
           that
           of
           
             Jesus
             Christ
          
           ?
           2
           John
           x.
           to
           abhorre
           the
           Apostles
           ,
           nay
           even
           Angels
           ,
           and
           to
           avoid
           them
           as
           cursed
           and
           excommunicated
           persons
           ,
           if
           they
           should
           take
           the
           boldnesse
           to
           preach
           ought
           else
           but
           that
           Gospel
           which
           is
           already
           delivered
           ?
           Gal.
           i.
           8
           ,
           9.
           
           To
           depart
           straight
           out
           of
           Babylon
           ,
           and
           not
           to
           be
           kept
           in
           there
           ,
           lest
           we
           partake
           at
           once
           of
           her
           sinnes
           and
           plagues
           ?
           Revel
           .
           xviii
           .
           4.
           
           In
           a
           schole
           ,
           where
           those
           of
           Ephesus
           are
           commended
           for
           having
           hated
           the
           Nicolaitans
           ,
           and
           those
           of
           Pergamus
           blamed
           for
           having
           tolerated
           their
           doctrine
           ?
           Rev.
           ii
           .
           6
           ,
           15.
           
           In
           a
           schole
           where
           ,
           even
           at
           the
           beginning
           ,
           the
           children
           of
           the
           Church
           had
           continually
           so
           much
           care
           to
           separate
           from
           the
           communion
           of
           hereticks
           ,
           as
           Samosatenians
           ,
           Arians
           ,
           and
           others
           ?
        
         
           Who
           seeth
           not
           ,
           that
           according
           to
           this
           discipline
           ,
           it
           is
           sometimes
           not
           lawfull
           onely
           ,
           but
           even
           necessary
           to
           separate
           from
           some
           Societies
           that
           make
           profession
           of
           Christianitie
           ?
           and
           that
           in
           this
           case
           we
           must
           blame
           not
           generally
           and
           simply
           all
           that
           make
           a
           separation
           ,
           but
           
             those
             onely
          
           who
           make
           it
           either
           lightly
           and
           without
           reason
           ,
           or
           unjustly
           and
           without
           necessity
           .
           The
           matter
           seems
           sufficiently
           cleare
           .
           For
           since
           the
           conservation
           of
           such
           things
           as
           are
           united
           is
           the
           end
           of
           union
           ,
           'T
           is
           evident
           that
           we
           are
           not
           to
           entertain
           any
           union
           but
           onely
           with
           them
           ,
           who
           may
           help
           forward
           that
           designe
           ,
           and
           so
           farre
           onely
           as
           they
           may
           help
           it
           forward
           .
        
         
           If
           therefore
           there
           be
           any
           ,
           who
           under
           colour
           of
           the
           blessed
           name
           of
           Christ
           subvert
           His
           doctrine
           ,
           annihilate
           His
           authority
           and
           our
           
             salvation
             ▪
          
           't
           is
           so
           far
           from
           being
           our
           
           duty
           to
           unite
           our selves
           to
           them
           ,
           that
           on
           the
           contrary
           we
           are
           obliged
           to
           part
           from
           them
           ;
           because
           to
           unite
           with
           them
           were
           in
           effect
           to
           disunite
           from
           Christ
           and
           from
           His
           body
           ,
           and
           in
           stead
           of
           coming
           to
           salvation
           to
           fall
           into
           eternal
           ruine
           .
           If
           in
           a
           State
           ,
           a
           City
           or
           Province
           should
           oblige
           those
           that
           live
           within
           it
           ,
           to
           perform
           actions
           that
           are
           contrary
           to
           the
           Majestie
           and
           service
           of
           the
           Soveraigne
           ,
           the
           loyal
           inhabitants
           may
           thereupon
           separate
           themselves
           ,
           and
           even
           oppose
           and
           resist
           the
           rebels
           with
           all
           their
           power
           ,
           if
           occasion
           be
           offered
           .
           For
           't
           is
           a
           law
           generally
           engraven
           by
           nature
           in
           all
           parts
           of
           the
           Universe
           (
           even
           in
           insensible
           creatures
           )
           That
           every
           thing
           seeks
           after
           the
           company
           of
           that
           which
           is
           like
           it
           ,
           and
           with
           equal
           violence
           avoids
           to
           be
           near
           (
           or
           have
           any
           thing
           to
           do
           with
           )
           that
           which
           is
           contrary
           to
           it
           .
        
         
           So
           then
           ,
           both
           the
           discipline
           of
           
             Jesus
             Christ
          
           ,
           and
           the
           lawes
           of
           
             Civil
             societies
          
           ,
           and
           even
           those
           of
           nature
           her self
           ,
           permit
           us
           to
           avoid
           the
           communion
           of
           such
           as
           under
           any
           pretence
           ,
           name
           ,
           or
           colour
           whatsoever
           ,
           go
           about
           to
           destroy
           and
           ruine
           Christianity
           .
           What
           ,
           did
           I
           say
           that
           they
           permit
           us
           ?
           nay
           they
           command
           it
           so
           expresly
           ,
           that
           we
           cannot
           refrain
           from
           such
           separations
           without
           offending
           God
           ,
           scandalizing
           our
           neighbours
           ,
           and
           destroying
           our selves
           .
           And
           though
           this
           be
           a
           truth
           received
           among
           all
           Christians
           ,
           yet
           there
           is
           no
           Society
           or
           company
           of
           them
           ,
           wherein
           it
           is
           more
           strictly
           and
           more
           severely
           practised
           ,
           then
           among
           those
           against
           whom
           we
           now
           dispute
           .
           For
           who
           knows
           not
           with
           what
           rigour
           Rome
           hath
           continually
           rejected
           the
           Communion
           of
           those
           who
           dissent
           from
           her
           ?
           In
           the
           infancy
           of
           Christianitie
           she
           anathematized
           the
           Churches
           of
           Asia
           for
           a
           matter
           of
           nothing
           ,
           viz.
           because
           they
           celebrated
           Easter
           otherwise
           then
           she
           :
           and
           in
           these
           later
           dayes
           how
           hath
           she
           persecuted
           with
           fire
           and
           sword
           all
           those
           that
           would
           venture
           never
           so
           little
           to
           oppose
           her
           power
           and
           greatnesse
           ?
           How
           many
           ages
           have
           passed
           over
           her
           head
           since
           she
           broke
           with
           the
           
             Eastern
             ,
             Northern
          
           ,
           and
           Southern
           Churches
           ,
           with
           which
           notwithstanding
           
           she
           boasteth
           much
           of
           her
           having
           so
           great
           conformity
           of
           belief
           and
           service
           ?
           So
           nice
           is
           she
           and
           delicate
           in
           this
           point
           ,
           that
           we
           have
           seen
           not
           long
           ago
           the
           chiefest
           of
           her
           Monks
           ,
           the
           most
           exquisite
           of
           her
           
             Religious
             Orders
          
           ,
           fly
           off
           and
           separate
           from
           the
           
             State
             of
             Venice
          
           ,
           and
           renounce
           
             there
             her
          
           Churches
           and
           Altars
           (
           where
           all
           the
           Articles
           of
           her
           faith
           were
           dayly
           publisht
           ,
           where
           all
           her
           devotions
           and
           services
           were
           continually
           celebrated
           )
           onely
           upon
           pretence
           ,
           That
           this
           wise
           Commonwealth
           would
           not
           endure
           ,
           that
           
             Pope
             Paul
             the
             fift
          
           should
           bereave
           her
           of
           the
           power
           she
           had
           ,
           to
           make
           and
           execute
           lawes
           for
           the
           government
           of
           her
           subjects
           .
           So
           that
           if
           separation
           simply
           be
           a
           crime
           ,
           who
           seeth
           not
           that
           
             our
             Adversaries
          
           are
           faulty
           too
           ,
           and
           consequently
           are
           not
           to
           be
           admitted
           to
           
             bring
             in
          
           the
           accusation
           against
           us
           ?
        
      
       
         
           CHAP.
           IV.
           That
           our
           Separation
           from
           Rome
           was
           not
           made
           rashly
           ,
           willingly
           ,
           or
           unnecessarily
           .
        
         
           Object
           .
           BUt
           they
           'l
           say
           ,
           that
           They
           had
           reason
           to
           do
           so
           ,
           and
           that
           We
           have
           none
           .
        
         
           Ans
           .
           So
           then
           ,
           now
           we
           come
           to
           the
           businesse
           ,
           viz.
           To
           examine
           the
           causes
           of
           our
           separation
           ,
           before
           sentence
           be
           given
           against
           it
           .
           Let
           us
           ,
           I
           beseech
           you
           ,
           leave
           the
           odious
           words
           of
           division
           and
           schisme
           ,
           and
           apply
           them
           to
           none
           but
           such
           to
           whom
           we
           shall
           find
           they
           appertain
           .
           For
           if
           we
           have
           not
           had
           any
           important
           cause
           of
           our
           separation
           from
           the
           Church
           of
           Rome
           ;
           if
           she
           have
           not
           required
           any
           thing
           of
           us
           which
           destroys
           our
           faith
           ,
           offends
           our
           consciences
           ,
           and
           overthrows
           the
           service
           which
           we
           believe
           due
           to
           God
           ;
           If
           the
           differences
           between
           us
           have
           been
           small
           ,
           and
           such
           as
           we
           might
           safely
           have
           yeilded
           unto
           ;
           Then
           I
           'le
           grant
           ,
           That
           men
           may
           call
           our
           
             Ancestours
             Schismaticks
          
           ,
           may
           condemn
           their
           separation
           to
           be
           rash
           and
           unjust
           ,
           and
           may
           impute
           to
           them
           all
           the
           sad
           disasters
           
           and
           scandals
           ,
           that
           have
           attended
           that
           action
           .
           B●t
           if
           they
           were
           urged
           to
           believe
           ,
           and
           pressed
           to
           
             do
             ▪
          
           a
           thousand
           things
           contrary
           to
           their
           faith
           and
           to
           their
           conscience
           ;
           if
           onely
           for
           not
           doing
           them
           they
           were
           declared
           
             Hereticks
             ,
             enemies
          
           to
           
             J.
             Christ
          
           and
           his
           Church
           ;
           if
           they
           were
           deemed
           unworthy
           even
           of
           the
           honours
           ,
           or
           possessions
           ,
           yea
           even
           of
           that
           life
           it self
           which
           is
           enjoyed
           in
           this
           world
           ;
           who
           doth
           not
           see
           ,
           That
           they
           deserve
           ,
           the
           pity
           of
           men
           in
           stead
           of
           their
           hate
           ,
           and
           That
           their
           withdrawing
           themselves
           from
           people
           ,
           who
           have
           Treated
           them
           in
           this
           manner
           ,
           was
           
             just
             ,
             lawfull
          
           ,
           and
           necessary
           ,
           according
           to
           all
           the
           laws
           of
           heaven
           and
           earth
           ?
           Now
           it
           is
           very
           apparent
           ,
           that
           they
           were
           forced
           to
           make
           this
           separation
           for
           reasons
           which
           they
           in
           their
           consciences
           judged
           to
           be
           very
           great
           and
           important
           .
           For
           excepting
           the
           motives
           of
           conscience
           ,
           all
           other
           considerations
           evidently
           obliged
           them
           to
           the
           contrary
           .
           In
           separating
           from
           the
           Church
           of
           Rome
           they
           pluckt
           upon
           themselves
           all
           the
           disfavours
           of
           the
           world
           ;
           they
           incurred
           the
           indignation
           of
           their
           Magistrates
           ,
           the
           hatred
           of
           their
           Countreymen
           ;
           they
           exposed
           themselves
           to
           the
           losse
           of
           their
           goods
           ,
           their
           honours
           ,
           their
           friends
           ,
           their
           very
           countrey
           ,
           nay
           all
           that
           is
           sweet
           ,
           neare
           ,
           or
           deare
           unto
           them
           in
           this
           life
           ;
           and
           to
           the
           suffering
           of
           poverty
           ,
           ignominy
           ,
           banishment
           ,
           tortures
           and
           all
           
             imaginable
             punishments
          
           .
           Who
           can
           believe
           ,
           that
           men
           who
           had
           the
           use
           of
           sense
           and
           reason
           (
           as
           well
           as
           their
           neighbours
           )
           should
           ever
           choose
           (
           with
           chearfulnesse
           ,
           where
           there
           is
           no
           necessity
           )
           to
           embrace
           such
           a
           side
           ?
           And
           though
           ,
           they
           had
           been
           so
           blind
           ,
           as
           not
           to
           have
           foreseen
           that
           such
           would
           be
           the
           event
           of
           their
           designe
           (
           which
           yet
           is
           not
           a
           jot
           probable
           )
           how
           should
           We
           come
           to
           have
           so
           little
           experience
           as
           not
           to
           discern
           the
           danger
           ?
           We
           ,
           who
           follow
           their
           steps
           ,
           and
           have
           seen
           the
           whole
           world
           in
           a
           conspiracy
           for
           to
           reduce
           them
           with
           all
           possible
           force
           and
           artifice
           from
           this
           separation
           ,
           and
           to
           reunite
           us
           to
           Rome
           .
           One
           must
           needs
           think
           then
           ,
           that
           both
           our
           Ancestours
           and
           We
           were
           carried
           on
           to
           this
           motion
           ,
           so
           apparently
           contrary
           
           to
           our
           own
           good
           and
           welfare
           ,
           by
           some
           
             very
             strong
          
           reason
           ,
           that
           forced
           us
           as
           it
           were
           against
           our
           wills
           to
           sleight
           what
           ever
           is
           naturally
           desirable
           ,
           and
           in
           stead
           of
           enjoying
           that
           to
           suffer
           what
           we
           are
           wont
           to
           dread
           ;
           which
           certainly
           can
           be
           no
           lesse
           then
           a
           strange
           fantasticalnesse
           and
           a
           silly
           opinionative
           humour
           ,
           which
           should
           make
           us
           take
           a
           delight
           in
           running
           counter
           to
           others
           ,
           as
           some
           (
           without
           any
           appearance
           of
           reason
           )
           are
           pleased
           to
           imagine
           .
           I
           heartily
           wish
           it
           were
           in
           our
           power
           ,
           to
           accommodate
           our selves
           in
           this
           particular
           with
           a
           good
           conscience
           to
           the
           customes
           and
           Services
           of
           our
           Countreymen
           ;
           whose
           friendship
           We
           know
           very
           well
           how
           much
           we
           ought
           to
           value
           ,
           and
           how
           highly
           to
           prize
           the
           good
           favour
           of
           those
           Princes
           whom
           God
           hath
           set
           over
           us
           :
           especially
           rather
           then
           to
           displease
           them
           needlesly
           ,
           in
           a
           matter
           of
           such
           high
           importance
           ,
           and
           which
           they
           affect
           with
           so
           much
           passion
           ,
           according
           to
           the
           great
           and
           singular
           devotion
           which
           they
           bear
           towards
           those
           things
           that
           they
           esteem
           divine
           .
           We
           behold
           likewise
           (
           and
           grieve
           to
           behold
           )
           the
           disorders
           that
           this
           diversitie
           in
           Christianitie
           breeds
           ;
           and
           the
           extreme
           scandal
           that
           it
           gives
           to
           Infidels
           ,
           and
           such
           as
           are
           weak
           in
           faith
           .
           And
           what
           ever
           others
           say
           ,
           We
           are
           not
           (
           thanks
           be
           to
           God
           )
           such
           enemies
           to
           His
           glory
           and
           the
           salvation
           of
           mankind
           ,
           as
           not
           be
           as
           sensible
           of
           these
           dolefull
           emergencies
           ,
           as
           of
           ought
           that
           most
           concerns
           our
           temporall
           good
           ,
           and
           private
           interests
           .
        
      
       
         
           CHAP.
           V.
           Reasons
           of
           our
           Separation
           from
           Rome
           founded
           upon
           the
           diversitie
           of
           our
           Beliefs
           .
        
         
           Object
           .
           BUt
           you
           'l
           say
           ,
           If
           it
           be
           thus
           ,
           how
           can
           you
           possibly
           passe
           over
           these
           considerations
           your selves
           ,
           which
           you
           pretend
           to
           think
           so
           important
           ?
           why
           do
           you
           not
           follow
           them
           whither
           they
           would
           lead
           you
           ?
           Seeing
           you
           desire
           the
           favour
           of
           Princes
           ,
           the
           love
           
           of
           your
           Countreymen
           ,
           a
           peaceable
           and
           settled
           condition
           ;
           seeing
           you
           would
           gladly
           promote
           the
           glory
           of
           God
           and
           the
           edification
           of
           men
           ,
           and
           do
           really
           abhorre
           the
           scandal
           of
           this
           disunion
           ,
           why
           are
           ye
           not
           again
           reconciled
           to
           the
           Romane
           Church
           ?
           she
           opens
           her
           arms
           wide
           unto
           you
           ,
           and
           is
           not
           so
           stiff
           and
           rigorous
           as
           you
           seem
           to
           apprehend
           her
           ,
           but
           for
           to
           gain
           you
           is
           willing
           to
           yield
           to
           some
           Accommodation
           ,
           and
           in
           favour
           of
           you
           to
           mitigate
           some
           of
           those
           things
           that
           offend
           you
           most
           .
           What
           ,
           I
           pray
           ,
           is
           there
           so
           strange
           in
           her
           doctrine
           ,
           or
           in
           her
           service
           ,
           that
           should
           cause
           you
           to
           forsake
           her
           communion
           ,
           to
           avoid
           the
           ancient
           Churches
           ,
           and
           Religion
           of
           our
           Fathers
           ,
           to
           renounce
           the
           ordinary
           publick
           assemblies
           of
           Christian
           people
           ,
           to
           sever
           from
           all
           the
           rest
           of
           the
           world
           ,
           and
           to
           suffer
           all
           sorts
           of
           extremities
           ?
           
             Our
             Church
             adores
             the
             same
             JESVS
             CHRIST
             ,
             whom
             you
             professe
             to
             be
             the
             Prince
             and
             Authour
             of
          
           your
           
             Religion
             .
             She
             confesseth
             the
             unity
             of
             His
             person
             ,
             and
             the
             veritie
             of
             His
             two
             natures
             .
             She
             believes
             Him
             to
             be
             God
             eternal
             ,
             of
             the
             same
             substance
             with
             the
             Father
             and
             with
             the
             Holy
             Ghost
             ,
             and
             likewise
             man
             made
             in
             time
             ,
             of
             the
             flesh
             of
             the
             blessed
             Virgin
             ,
             like
             to
             us
             in
             all
             things
             ,
             sinne
             onely
             excepted
             ,
             truly
             Immanuel
             ,
             as
             the
             ancient
             Prophesies
             foretold
             .
             She
             acknowledges
             the
             truth
             ,
             benefit
             ,
             and
             necessity
             of
             his
             sufferings
             ,
             and
             preacheth
             (
             even
             as
             you
             )
             That
             His
             bloud
             expiated
             the
             crimes
             of
             mankind
             ;
             That
             the
             freedome
             and
             salvation
             of
             the
             world
             is
             the
             fruit
             of
             His
             death
             .
             She
             exalteth
             His
             glory
             ,
             and
             believes
             That
             He
             sits
             at
             the
             right
             hand
             of
             God
             in
             heaven
             ;
             and
             ,
             That
             He
             shall
             come
             in
             the
             last
             day
             to
             judge
             the
             world
             ;
             and
             she
             hopes
             after
             the
             renovation
             of
             this
             world
             ,
             for
             a
             blessed
             immortality
             (
             through
             his
             grace
             )
             in
             one
             to
             come
             .
             She
             gives
             to
             her
             children
             baptisme
             ,
             which
             Christ
             did
             institute
             ,
             and
             refreshes
             them
             with
             His
             Eucharist
             ,
             and
             recommends
             to
             them
             piety
             toward
             Him
             ,
             and
             charity
             toward
             men
             .
             She
             reverenceth
             the
             Gospels
             ,
             and
             the
             Epistles
             of
             the
             Apostles
             as
             books
             divinely
             inspired
             .
          
           And
           if
           there
           be
           any
           other
           Article
           in
           the
           discipline
           of
           our
           Lord
           ,
           she
           receiveth
           
           and
           embraceth
           it
           as
           well
           as
           you
           ,
           and
           curseth
           the
           names
           and
           memory
           of
           those
           ,
           who
           have
           gone
           about
           to
           overthrow
           or
           shake
           them
           ,
           whether
           in
           former
           or
           latter
           ages
           .
        
         
           Ans
           .
           The
           truth
           is
           ,
           We
           neither
           can
           nor
           will
           denie
           ,
           that
           the
           Church
           of
           Rome
           doth
           at
           this
           day
           believe
           all
           these
           holy
           truths
           ;
           We
           thank
           our
           gracious
           Lord
           ,
           that
           she
           hath
           preserved
           them
           through
           so
           many
           ages
           ,
           midst
           so
           many
           disorders
           .
           But
           we
           would
           to
           God
           ,
           That
           she
           had
           been
           as
           carefull
           of
           
             not
             adding
          
           as
           of
           
             not
             diminishing
          
           ;
           That
           she
           had
           
             foisted
             in
          
           nothing
           of
           her
           own
           ,
           but
           permitted
           us
           to
           content
           our selves
           with
           that
           ,
           which
           sufficed
           the
           Primitive
           Christians
           to
           bring
           them
           to
           salvation
           .
           For
           had
           she
           kept
           within
           those
           bounds
           ,
           neither
           our
           Fathers
           nor
           We
           had
           ever
           had
           any
           cause
           of
           withdrawing
           from
           her
           Communion
           .
           We
           had
           then
           sworn
           to
           her
           opinions
           ,
           and
           performed
           her
           service
           without
           any
           scruple
           ,
           finding
           abundantly
           in
           this
           brief
           but
           full
           and
           admirably
           complete
           rule
           of
           wisdome
           ,
           enough
           to
           replenish
           our
           faith
           ,
           and
           season
           our
           manners
           ,
           understandings
           ,
           and
           wills
           with
           all
           perfections
           necessary
           for
           attaining
           to
           that
           
             Soveraigne
             Happinesse
          
           ,
           which
           both
           you
           and
           We
           naturally
           desire
           .
           But
           who
           knows
           not
           ,
           That
           to
           the
           aforesaid
           divine
           Articles
           (
           clearly
           expressed
           in
           the
           Holy
           Scriptures
           ,
           authentically
           preach'd
           and
           founded
           by
           the
           Apostles
           ,
           uniformly
           believed
           and
           confessed
           by
           Christians
           of
           all
           places
           and
           ages
           )
           Rome
           hath
           added
           divers
           others
           ,
           which
           she
           presseth
           equally
           with
           them
           ,
           forcing
           all
           those
           of
           her
           communion
           to
           receive
           them
           with
           the
           same
           faith
           as
           they
           do
           those
           aforesaid
           ;
           thundring
           out
           horrible
           anathemaes
           against
           all
           them
           that
           doubt
           of
           them
           ,
           and
           using
           for
           the
           ruine
           of
           such
           all
           the
           power
           and
           credit
           that
           she
           hath
           ,
           whether
           in
           the
           Church
           ,
           or
           in
           the
           world
           ?
           For
           besides
           
             J.
             Christ
          
           (
           whom
           she
           acknowledgeth
           with
           us
           to
           be
           the
           Mediatour
           of
           mankind
           ,
           the
           High-Priest
           and
           chief
           Soveraigne
           of
           the
           Church
           )
           she
           would
           have
           us
           hold
           the
           
             Saints
             departed
          
           to
           be
           our
           Mediatours
           ,
           and
           her
           Priests
           our
           
           Sacrificers
           ,
           and
           her
           Pope
           to
           be
           the
           
             Head
             and
             Husband
          
           of
           the
           Church
           .
           Besides
           the
           sacrifice
           of
           the
           Crosse
           ,
           she
           forceth
           upon
           us
           that
           of
           the
           Altar
           .
           Besides
           the
           bloud
           of
           Christ
           ,
           she
           commands
           us
           to
           expect
           our
           cleansing
           from
           the
           
             sufferings
             of
             Martyrs
          
           ,
           and
           from
           the
           vertue
           of
           a
           certain
           fire
           which
           she
           hath
           kindled
           under
           ground
           .
           Besides
           the
           water
           of
           Baptisme
           ,
           and
           the
           refection
           of
           the
           Eucharist
           ,
           she
           presseth
           us
           to
           receive
           unction
           with
           oyles
           ,
           and
           the
           mysteries
           of
           her
           
             private
             Confessions
          
           .
           Besides
           the
           Great
           God
           ,
           whom
           she
           adores
           and
           prayes
           to
           as
           we
           do
           ,
           she
           commandeth
           us
           to
           
             adore
             the
             holy
             Sacrament
          
           ,
           to
           invocate
           Angels
           and
           beatified
           Spirits
           .
           Besides
           that
           service
           of
           the
           Gospel
           wherein
           she
           agreeth
           with
           us
           ,
           she
           imposeth
           upon
           us
           divers
           ceremonies
           ,
           
             abstaining
             from
             meats
             ,
             distinction
             of
             times
             ,
             veneration
             of
             images
             .
          
           Besides
           the
           H.
           Scriptures
           which
           are
           divinely
           inspired
           ,
           which
           she
           confesseth
           with
           us
           ,
           she
           would
           have
           us
           receive
           with
           the
           same
           faith
           and
           respect
           all
           the
           traditions
           which
           she
           approves
           of
           .
           Besides
           the
           repose
           and
           rest
           in
           the
           
             Kingdome
             of
             heaven
          
           ,
           which
           she
           with
           us
           promiseth
           to
           the
           faithfull
           ,
           she
           will
           have
           us
           to
           believe
           another
           
             in
             Limbo
          
           ,
           a
           prison
           for
           children
           that
           die
           without
           baptisme
           .
           And
           besides
           the
           torments
           of
           hell
           ,
           which
           she
           with
           us
           threatens
           to
           the
           wicked
           ,
           she
           denounceth
           to
           the
           faithfull
           another
           like
           it
           in
           purgatoric
           .
        
         
           These
           (
           and
           severall
           others
           like
           to
           these
           )
           are
           the
           positions
           which
           she
           addeth
           to
           the
           true
           and
           fundamentall
           Articles
           of
           the
           good
           Old
           Christianity
           ;
           and
           which
           are
           the
           points
           that
           divorce
           us
           from
           her
           Communion
           .
           For
           every
           one
           knows
           ,
           how
           carefully
           she
           hath
           established
           them
           in
           her
           Councels
           ,
           how
           daily
           she
           recommendeth
           them
           in
           her
           Schools
           and
           pulpits
           ,
           how
           rigourously
           she
           exacteth
           them
           in
           confession
           ;
           having
           long
           since
           pronounced
           ,
           and
           oft
           since
           (
           daily
           still
           )
           proclaiming
           and
           repeating
           ,
           
             That
             she
             esteems
             them
             Hereticks
             ,
             Enemies
             of
             Christ
             ,
             and
             worse
             then
             Infidels
             ,
             that
             reject
             these
             opinions
             or
             any
             of
             these
             .
          
           And
           (
           which
           is
           more
           offensive
           yet
           )
           not
           content
           to
           teach
           them
           by
           the
           voice
           of
           her
           Doctours
           ,
           she
           imprints
           them
           
           in
           the
           hearts
           of
           her
           people
           through
           continuall
           observation
           and
           use
           ;
           so
           that
           among
           them
           of
           her
           communion
           ,
           the
           practise
           of
           these
           additionall
           Articles
           makes
           more
           then
           a
           full
           half
           of
           what
           they
           esteem
           Christianity
           .
           For
           the
           greatest
           part
           of
           their
           service
           consists
           in
           invocation
           of
           Angels
           and
           Saints
           ,
           in
           adoring
           the
           Sacrament
           ,
           in
           worshipping
           images
           ,
           in
           offering
           up
           the
           Sacrifice
           of
           the
           Altar
           ,
           or
           in
           partaking
           of
           it
           ,
           in
           making
           Confessions
           ,
           and
           exercising
           other
           ceremonies
           .
           But
           as
           for
           us
           ,
           all
           the
           world
           knows
           that
           we
           have
           quite
           another
           opinion
           of
           these
           matters
           .
           We
           content
           our selves
           with
           the
           intercession
           ,
           sacrifice
           ,
           and
           monarchy
           of
           
             J.
             Christ
          
           ,
           and
           can
           joyn
           to
           Him
           neither
           Saints
           ,
           nor
           Priests
           ,
           nor
           the
           Pope
           in
           any
           of
           those
           three
           qualities
           ,
           which
           the
           Scripture
           of
           the
           New
           Testament
           attributes
           to
           none
           but
           Him
           alone
           .
           We
           deem
           His
           bloud
           sufficient
           for
           the
           purgation
           of
           our
           souls
           ,
           having
           never
           learnt
           that
           either
           S.
           Paul
           ,
           or
           any
           other
           Saint
           was
           crucified
           for
           us
           ;
           nor
           ,
           That
           after
           this
           life
           the
           Saints
           shall
           enter
           into
           any
           other
           place
           ,
           but
           onely
           one
           of
           repose
           and
           rest
           .
           After
           Baptisme
           and
           the
           
             Lords
             Supper
          
           we
           desire
           no
           other
           Sacraments
           ;
           not
           having
           heard
           in
           
             His
             Word
          
           ,
           that
           he
           hath
           obliged
           us
           necessarily
           to
           go
           to
           the
           eare
           of
           any
           Priest
           to
           receive
           his
           absolution
           ,
           or
           to
           the
           hand
           of
           any
           Bishop
           to
           have
           his
           chrisme
           .
           We
           dare
           not
           adore
           the
           bread
           which
           we
           break
           ,
           nor
           the
           cup
           which
           we
           blesse
           ;
           because
           all
           confesse
           ,
           That
           it
           is
           not
           permitted
           us
           to
           adore
           any
           but
           God
           onely
           .
           We
           can
           neither
           invocate
           creatures
           ,
           since
           we
           have
           in
           the
           Scripture
           neither
           commandment
           nor
           example
           for
           it
           ;
           nor
           prostrate
           our selves
           before
           images
           ,
           since
           we
           have
           expresse
           commands
           therein
           against
           it
           .
           We
           scruple
           at
           making
           any
           thing
           an
           Article
           of
           our
           Faith
           ,
           which
           we
           have
           not
           heard
           in
           the
           Word
           of
           God
           ;
           be
           he
           an
           Apostle
           or
           an
           Angel
           that
           evangelizeth
           .
           So
           that
           since
           we
           find
           nothing
           in
           the
           Scripture
           of
           
             abstinence
             from
             meats
             ,
             distinction
             of
             times
             ,
          
           and
           other
           
             Romane
             ceremonies
          
           ,
           nor
           of
           the
           Limbus
           of
           infants
           ,
           or
           purgatory
           ;
           we
           cannot
           yet
           be
           perswaded
           that
           it
           is
           necessarie
           for
           us
           to
           believe
           them
           .
        
      
       
         
         
           CHAP.
           VI.
           That
           our
           Separation
           ariseth
           not
           from
           particular
           matters
           of
           fact
           or
           private
           opinion
           ,
           but
           from
           such
           things
           as
           are
           believed
           generally
           by
           all
           the
           Romane
           Church
           ,
           and
           so
           that
           it
           is
           not
           like
           to
           the
           schisme
           of
           the
           Donatists
           .
        
         
           I
           Might
           yet
           alledge
           many
           other
           differences
           :
           but
           this
           little
           may
           suffice
           ,
           to
           let
           you
           see
           ,
           what
           are
           the
           main
           reasons
           which
           oblige
           us
           to
           separate
           from
           Rome
           .
           Whence
           it
           appears
           ,
           how
           unjust
           a
           comparison
           it
           is
           (
           that
           I
           say
           not
           impertinent
           and
           silly
           )
           which
           some
           make
           of
           our
           Separation
           to
           that
           of
           the
           Donatists
           .
           For
           they
           pretended
           not
           to
           find
           any
           thing
           in
           the
           doctrine
           of
           the
           Catholick
           Church
           from
           whence
           they
           separated
           ,
           which
           was
           contrary
           to
           their
           belief
           .
           Both
           the
           one
           and
           the
           other
           taught
           the
           same
           faith
           ,
           read
           the
           same
           books
           ,
           exercised
           the
           same
           services
           .
           The
           Donatist
           entring
           with
           the
           Catholicks
           found
           nothing
           either
           in
           their
           belief
           or
           discipline
           ,
           which
           he
           had
           not
           seen
           and
           learn'd
           in
           his
           own
           .
           But
           as
           for
           us
           ,
           't
           is
           impossible
           that
           we
           should
           enter
           into
           the
           Communion
           of
           the
           Church
           of
           Rome
           ,
           without
           swearing
           to
           many
           doctrines
           which
           we
           formerly
           never
           learn'd
           in
           the
           schole
           of
           the
           Scriptures
           ;
           without
           receiving
           Sacraments
           which
           are
           utterly
           unknown
           to
           us
           ;
           without
           bowing
           our
           knees
           before
           images
           which
           is
           absolutely
           forbidden
           ;
           without
           adoring
           a
           thing
           for
           God
           whose
           Deitie
           we
           know
           not
           ;
           without
           acknowledging
           him
           to
           be
           the
           Head
           and
           Husband
           of
           the
           Church
           whom
           we
           know
           to
           be
           but
           a
           mortall
           man
           ;
           without
           subjecting
           those
           consciences
           to
           an
           humane
           ,
           which
           are
           taught
           and
           wont
           to
           submit
           unto
           none
           but
           a
           divine
           Authority
           .
           And
           as
           for
           that
           which
           the
           Donatists
           alledge
           ,
           
             That
             Felix
             the
             Ordainer
             of
             Cecilian
             Bishop
             of
             Carthage
             did
             in
             former
             times
             deliver
             up
             the
             Holy
             Scriptures
             to
             the
             Pagans
             ,
             during
             the
             persecution
             ,
          
           though
           it
           had
           been
           true
           (
           as
           indeed
           it
           was
           not
           ;
           the
           Catholicks
           
           having
           clearly
           justified
           their
           innocence
           in
           this
           point
           by
           many
           irrefragable
           testimonies
           )
           supposing
           ,
           I
           say
           ,
           it
           had
           been
           true
           ,
           that
           he
           had
           committed
           this
           fault
           ,
           who
           seeth
           not
           ,
           that
           this
           is
           not
           a
           cause
           in
           nature
           like
           to
           those
           for
           which
           we
           make
           our
           separation
           ?
           For
           this
           was
           a
           matter
           of
           fact
           and
           not
           a
           doctrine
           ,
           a
           fact
           of
           one
           man
           ,
           that
           is
           of
           Felix
           alone
           ,
           and
           not
           of
           the
           whole
           body
           of
           the
           
             African
             Church
          
           ;
           So
           that
           it
           should
           have
           given
           the
           Donatists
           no
           occasion
           or
           cause
           of
           separating
           from
           Cecilian
           ,
           much
           lesse
           any
           just
           cause
           of
           breaking
           communion
           with
           all
           Africk
           .
           For
           suppose
           that
           
             Felix
             the
             Ordainer
             of
             Cecilian
          
           had
           committed
           this
           fault
           ,
           yet
           't
           is
           cleare
           ,
           That
           he
           did
           not
           teach
           or
           think
           that
           it
           was
           lawfull
           for
           him
           to
           deliver
           the
           H.
           Scriptures
           up
           to
           Infidels
           ;
           but
           on
           the
           contrary
           ,
           by
           denying
           that
           he
           committed
           it
           ,
           and
           standing
           upon
           his
           defence
           as
           he
           did
           ,
           he
           confessed
           plainly
           by
           consequence
           ,
           that
           it
           was
           a
           fault
           .
           The
           Donatists
           then
           might
           have
           continued
           in
           that
           communion
           without
           any
           way
           staining
           either
           their
           Creed
           or
           their
           manners
           ,
           without
           being
           forced
           either
           to
           do
           or
           believe
           any
           thing
           against
           their
           consciences
           .
           But
           for
           all
           that
           ,
           supposing
           (
           which
           yet
           is
           manifestly
           false
           )
           that
           Cecilian
           had
           defended
           ,
           and
           preach'd
           publickly
           in
           his
           pulpit
           ,
           
             That
             it
             was
             permitted
             Christians
             in
             times
             of
             persecution
             ,
             to
             deliver
             up
             the
             books
             of
             HOLY
             WRIT
             to
             the
             enemies
             of
             the
             Church
          
           ;
           and
           supposing
           again
           (
           which
           't
           is
           not
           fit
           now
           to
           examine
           )
           that
           this
           errour
           were
           pernicious
           ,
           and
           inconsistent
           with
           a
           
             true
             faith
          
           ,
           I
           cannot
           discern
           how
           the
           Donatists
           had
           any
           just
           cause
           of
           avoiding
           the
           communion
           of
           the
           successours
           of
           Cecilian
           or
           other
           Bishops
           of
           Africk
           ,
           who
           unanimously
           held
           ,
           taught
           ,
           and
           preached
           that
           to
           commit
           such
           a
           fault
           was
           a
           weaknesse
           unbefitting
           the
           soul
           of
           a
           Christian
           ,
           and
           made
           all
           such
           submit
           to
           the
           rigours
           of
           Ecclesiasticall
           discipline
           whom
           they
           found
           guilty
           of
           it
           .
           This
           crime
           (
           or
           what
           ever
           you
           will
           imagine
           it
           )
           was
           onely
           
           Felix's
           ,
           or
           perhaps
           Cecilians
           ;
           but
           not
           any
           mans
           else
           :
           The
           
             whole
             Church
          
           had
           no
           share
           in
           it
           :
           so
           that
           it
           was
           an
           intolerable
           piece
           of
           injustice
           ,
           a
           
           strange
           pride
           ,
           and
           mad
           fantasticalnes
           ,
           to
           abhorre
           
             a
             whole
          
           Church
           for
           the
           errours
           of
           offences
           of
           one
           particular
           man.
           I
           would
           to
           God
           the
           case
           between
           the
           Romane
           Church
           and
           us
           had
           been
           the
           like
           !
           That
           we
           had
           seen
           nothing
           deplorable
           but
           onely
           the
           faults
           of
           her
           Pastours
           ,
           and
           the
           disorders
           of
           her
           manners
           !
           or
           That
           such
           of
           her
           doctrines
           which
           we
           cannot
           receive
           ,
           had
           been
           the
           thoughts
           of
           some
           particular
           men
           onely
           !
           Had
           there
           been
           nothing
           else
           we
           should
           have
           lived
           still
           together
           .
           Our
           Fathers
           would
           never
           have
           separated
           from
           Her
           Communion
           ;
           or
           if
           some
           strange
           passion
           ,
           which
           we
           dream
           not
           of
           ,
           had
           precipitated
           them
           into
           a
           rupture
           and
           schisme
           like
           that
           of
           the
           Donatists
           ;
           We
           do
           in
           our
           Consciences
           protest
           ,
           that
           we
           would
           have
           been
           afraid
           to
           follow
           their
           errour
           ,
           and
           that
           we
           would
           have
           lost
           no
           time
           of
           uniting
           our selves
           with
           them
           ,
           from
           whom
           we
           had
           been
           so
           imprudently
           separated
           .
           For
           we
           cannot
           but
           confesse
           ,
           That
           't
           is
           a
           piece
           of
           very
           high
           injustice
           to
           impute
           the
           faults
           of
           men
           to
           their
           profession
           ,
           and
           to
           accuse
           their
           Religion
           of
           those
           extravagancies
           which
           they
           commit
           ,
           especially
           if
           
             against
             it
          
           .
           In
           such
           a
           case
           we
           should
           questionlesse
           practise
           the
           doctrine
           of
           our
           Saviour
           ,
           speaking
           of
           them
           who
           sit
           in
           Moses
           chair
           ;
           Matt.
           xxiii
           .
           3.
           
           
             All
             those
             things
             which
             they
             bid
             you
             observe
             ,
             those
             observe
             and
             do
             ;
             but
             do
             not
             after
             their
             works
             .
          
           The
           Church
           wherein
           they
           live
           is
           not
           guilty
           of
           their
           errour
           ,
           especially
           when
           it
           highly
           (
           and
           oft
           out
           of
           the
           mouthes
           of
           those
           very
           men
           )
           condemneth
           the
           faults
           and
           disorders
           of
           their
           lives
           .
           The
           Church
           may
           say
           to
           such
           fugitives
           ,
           
             The
             faults
             of
             my
             children
             are
             no
             fit
             reason
             to
             induce
             you
             to
             abhorre
             Me.
             Live
             in
             my
             communion
             you
             may
             ,
             and
             not
             be
             obliged
             to
             communicate
             with
             their
             wicked
             deeds
             .
             Those
             very
             men
             who
             are
             thus
             wicked
             should
             drive
             you
             from
             the
             vice
             ,
             in
             stead
             of
             bringing
             you
             to
             it
             :
             for
             ,
             if
             you
             mark
             it
             ,
             They
             carry
             preservatives
             in
             their
             mouthes
             against
             the
             poisons
             of
             their
             manners
             .
          
           But
           ,
           alas
           !
           'T
           was
           not
           this
           that
           drove
           us
           from
           the
           Church
           of
           Rome
           .
           'T
           was
           not
           the
           fall
           of
           one
           Felix
           ,
           nor
           the
           weaknesse
           of
           some
           Cecilians
           ,
           't
           was
           
           not
           the
           covetousnesse
           of
           her
           Prelates
           ,
           the
           licenciousnesse
           of
           her
           Monks
           ,
           the
           filthinesse
           of
           her
           Court
           ,
           the
           excesse
           and
           abuse
           of
           her
           Sovereigne
           Pontifes
           .
           For
           though
           she
           suffered
           these
           disorders
           with
           too
           much
           indulgence
           ,
           yet
           she
           neither
           doth
           command
           them
           ,
           nor
           openly
           approve
           of
           them
           .
           Though
           she
           very
           gently
           tolerate
           such
           as
           were
           debauched
           or
           vicious
           ,
           yet
           she
           did
           not
           force
           any
           to
           be
           so
           .
           No
           man
           was
           for
           entring
           into
           her
           communion
           constrained
           to
           be
           a
           slave
           to
           any
           of
           those
           vices
           which
           bore
           sway
           in
           the
           midst
           of
           her
           .
           No
           ,
           a
           man
           might
           have
           lived
           within
           it
           ,
           and
           yet
           addicted
           himself
           to
           
             honesty
             and
             goodnesse
          
           :
           And
           as
           yet
           corruption
           had
           not
           gained
           so
           farre
           ,
           as
           that
           ill
           manners
           were
           authorized
           by
           publick
           laws
           .
           But
           on
           the
           contrary
           during
           the
           worst
           of
           times
           ,
           though
           her
           voice
           was
           weak
           and
           languishing
           ,
           yet
           she
           made
           some
           noise
           against
           the
           impietie
           of
           the
           age
           .
           And
           oftentimes
           those
           very
           men
           that
           gave
           ill
           example
           in
           their
           lives
           preached
           against
           it
           and
           decryed
           it
           horribly
           in
           the
           pulpit
           .
           That
           which
           hath
           pulled
           us
           from
           her
           communion
           is
           her
           doctrine
           ,
           and
           not
           her
           actions
           ;
           that
           which
           she
           commands
           ,
           and
           not
           that
           which
           she
           suffers
           ;
           that
           which
           she
           requires
           of
           
             us
             all
          
           ,
           and
           not
           that
           which
           she
           tolerates
           in
           
             some
             others
          
           ;
           the
           articles
           of
           her
           faith
           ,
           and
           not
           the
           faults
           of
           her
           life
           .
           For
           the
           adoration
           of
           the
           Eucharist
           ,
           invocation
           of
           Saints
           ,
           veneration
           of
           images
           ,
           and
           those
           other
           articles
           which
           we
           rehearsed
           before
           ,
           are
           not
           such
           things
           as
           she
           onely
           tolerates
           as
           bad
           ,
           or
           excuseth
           as
           doubtfull
           ;
           but
           beliefs
           which
           she
           commendeth
           as
           true
           ,
           and
           observations
           which
           she
           commandeth
           as
           usefull
           and
           necessary
           to
           salvation
           .
           Nor
           doth
           she
           onely
           practise
           them
           in
           the
           house
           and
           privately
           ,
           but
           likewise
           preach
           them
           in
           the
           Temple
           ,
           as
           perpetuall
           parts
           of
           her
           Faith.
           So
           that
           if
           we
           continue
           in
           her
           communion
           ,
           we
           must
           needs
           make
           profession
           of
           believing
           them
           ,
           that
           is
           ,
           make
           our selves
           guilty
           of
           an
           horrible
           hypocrisie
           ,
           confessing
           with
           our
           mouth
           what
           we
           do
           not
           believe
           with
           our
           heart
           .
           Now
           if
           these
           were
           onely
           the
           opinions
           of
           some
           one
           of
           her
           Doctours
           ,
           if
           it
           were
           onely
           
           some
           one
           Divine
           that
           were
           to
           be
           blamed
           ,
           and
           the
           rest
           of
           their
           .
           Church
           disavowed
           these
           things
           ;
           we
           should
           not
           for
           such
           a
           matter
           make
           any
           scruple
           of
           communicating
           with
           Her
           ;
           acknowledging
           ingenuously
           ,
           That
           't
           is
           an
           unreasonable
           thing
           to
           impute
           the
           opinions
           (
           and
           so
           the
           faults
           )
           of
           a
           few
           particular
           men
           to
           a
           
             whole
             entire
             body
          
           .
           Since
           we
           see
           it
           often
           happens
           ,
           that
           they
           who
           live
           in
           the
           Communion
           of
           a
           Church
           ,
           are
           neither
           in
           whole
           nor
           in
           part
           of
           the
           same
           belief
           with
           that
           Church
           .
           Thus
           formerly
           among
           the
           Jewes
           ,
           The
           sect
           of
           the
           Sadducees
           had
           their
           doctrines
           apart
           ,
           and
           the
           Pharisees
           had
           likewise
           theirs
           .
           And
           for
           a
           mans
           being
           a
           Jew
           ,
           he
           was
           not
           at
           all
           obliged
           to
           embrace
           or
           hold
           precisely
           the
           opinions
           either
           of
           the
           one
           ,
           or
           of
           the
           other
           sect
           .
           And
           at
           this
           very
           day
           in
           the
           Church
           of
           Rome
           (
           whence
           we
           departed
           )
           the
           order
           of
           the
           Dominicans
           hath
           some
           opinions
           proper
           to
           themselves
           ,
           and
           the
           Franciscans
           have
           others
           ,
           and
           so
           likewise
           the
           Jesuits
           others
           ,
           peculiar
           to
           their
           respective
           Orders
           .
           If
           therefore
           there
           were
           in
           the
           midst
           of
           Her
           ,
           onely
           some
           one
           societie
           of
           men
           that
           held
           affirmatively
           those
           things
           which
           we
           cannot
           believe
           ,
           and
           others
           lived
           at
           liberty
           either
           to
           receive
           or
           reject
           them
           ,
           In
           this
           case
           I
           confesse
           ,
           that
           it
           were
           very
           difficult
           to
           excuse
           our
           Separation
           ,
           since
           the
           Communion
           with
           that
           body
           whence
           we
           have
           departed
           doth
           not
           oblige
           us
           precisely
           to
           any
           points
           contrary
           to
           our
           consciences
           ,
           But
           who
           knows
           not
           that
           those
           Articles
           which
           we
           cannot
           receive
           ,
           are
           publick
           not
           private
           Doctrines
           ,
           common
           to
           the
           whole
           Church
           of
           Rome
           ,
           and
           not
           peculiar
           to
           the
           Pope
           and
           his
           party
           ?
           established
           authentickly
           in
           her
           Generall
           Councels
           ,
           by
           the
           suffrages
           of
           the
           Deputies
           of
           all
           the
           Churches
           in
           the
           world
           
             that
             live
             in
             her
             Communion
          
           ?
           Articles
           ,
           to
           the
           belief
           and
           observation
           ,
           whereof
           ,
           she
           obligeth
           all
           sorts
           of
           persons
           whatsoever
           ,
           Clergy
           and
           Laity
           ,
           Monks
           and
           Seculars
           ,
           Men
           and
           Women
           ,
           little
           and
           great
           ?
           anathematizing
           all
           as
           Hereticks
           ,
           who
           teach
           or
           believe
           otherwise
           ;
           and
           besides
           the
           thunderbolts
           of
           the
           Church
           (
           excommunications
           )
           making
           
           use
           of
           fire
           and
           sword
           and
           what
           else
           they
           can
           against
           them
           ,
           where
           ever
           she
           hath
           power
           .
        
         
           Thus
           it
           appears
           ,
           that
           our
           cause
           is
           no
           whit
           like
           that
           of
           the
           Donatists
           ,
           our
           Separation
           arising
           from
           publick
           and
           universall
           Doctrines
           of
           the
           Church
           of
           Rome
           ,
           whereas
           Theirs
           had
           no
           foundation
           or
           reason
           ,
           but
           onely
           
             a
             pretended
          
           act
           of
           one
           particular
           man
           ,
           neither
           confessed
           nor
           proved
           .
        
         
           The
           African
           Church
           (
           whose
           communion
           they
           fled
           from
           )
           presented
           them
           nothing
           in
           her
           Creeds
           and
           Service
           ,
           which
           was
           contrary
           to
           their
           faith
           ;
           whereas
           Rome
           (
           whence
           we
           are
           departed
           )
           will
           constrain
           us
           to
           think
           and
           do
           severall
           things
           ,
           that
           directly
           overthrow
           the
           doctrines
           ,
           which
           we
           in
           our
           souls
           and
           consciences
           believe
           .
        
      
       
         
           CHAP.
           VII
           .
           That
           there
           are
           two
           sorts
           of
           Errours
           ;
           the
           one
           overthrowing
           the
           foundation
           of
           faith
           ,
           and
           obliging
           men
           to
           separate
           ,
           and
           the
           other
           not
           .
           That
           the
           opinions
           of
           the
           Church
           of
           Rome
           which
           we
           reject
           are
           of
           the
           first
           sort
           ,
           and
           those
           of
           the
           Lutherans
           of
           the
           second
           .
        
         
           Object
           .
           BUt
           you
           'l
           say
           ,
           Is
           it
           lawfull
           then
           to
           separate
           from
           a
           Church
           ,
           because
           it
           preacheth
           publickly
           and
           generally
           some
           Doctrine
           ,
           which
           is
           contrary
           to
           our
           belief
           ?
           Is
           it
           possible
           that
           our
           
             Soveraign
             Lord
          
           ,
           who
           would
           have
           us
           to
           beare
           with
           the
           
             ill
             manners
             and
             actions
             of
             men
             ,
          
           for
           the
           good
           that
           peace
           &
           unity
           brings
           to
           a
           Community
           ,
           should
           permit
           us
           to
           separate
           from
           them
           for
           
             false
             opinions
          
           ?
           Suppose
           that
           Rome
           have
           added
           somewhat
           to
           those
           things
           which
           Christ
           and
           his
           Apostles
           laid
           down
           ;
           Yet
           what
           need
           had
           
             your
             Fathers
          
           to
           depart
           from
           her
           
             so
             farre
          
           ?
           This
           
             Spirit
             of
             concord
          
           you
           speak
           of
           ,
           which
           obliged
           them
           (
           as
           you
           grant
           )
           to
           suffer
           the
           faults
           in
           their
           neighbours
           lives
           ;
           how
           chance
           it
           did
           not
           make
           them
           beare
           with
           some
           in
           their
           faith
           ?
        
         
         
           Ans
           .
           Because
           there
           is
           in
           this
           respect
           an
           extreme
           difference
           between
           faults
           in
           doctrine
           and
           in
           life
           ;
           the
           first
           drawing
           after
           them
           a
           consequence
           farre
           differing
           from
           that
           of
           the
           latter
           ,
           because
           that
           the
           Church
           propounds
           unto
           us
           not
           Her
           life
           but
           Her
           doctrine
           ,
           to
           be
           the
           rule
           of
           our
           faith
           and
           manners
           .
           Yet
           (
           which
           we
           Protestants
           confesse
           )
           all
           errours
           in
           doctrine
           do
           not
           give
           a
           man
           a
           just
           and
           sufficient
           cause
           to
           make
           a
           division
           from
           those
           that
           hold
           them
           .
           For
           the
           Apostle
           commands
           us
           ,
           
             to
             receive
             him
             that
             is
             weak
             in
             the
             faith
             ,
          
           Rom.
           xiv
           .
           1.
           and
           not
           to
           trouble
           him
           with
           disputes
           ,
           and
           to
           afford
           him
           our selves
           for
           an
           example
           ,
           in
           bearing
           gently
           with
           those
           who
           are
           not
           of
           our
           mind
           in
           every
           thing
           .
           
             Let
             us
             all
             who
             are
             perfect
             ,
          
           saith
           he
           ,
           
             be
             of
             the
             same
             mind
             ;
             and
             if
             any
             of
             you
             think
             otherwise
             ,
             God
             shall
             reveal
             even
             this
             unto
             him
             .
          
           Phil.
           iii.
           15.
           
           'T
           is
           evident
           ,
           that
           this
           weaknesse
           in
           faith
           and
           this
           diversitie
           in
           opinon
           ,
           whereof
           S.
           Paul
           speaketh
           ,
           are
           errours
           ;
           but
           such
           as
           he
           would
           have
           us
           beare
           with
           .
           Yet
           since
           he
           elsewhere
           pronounceth
           anathema
           against
           those
           ,
           that
           preach
           any
           other
           Gospel
           then
           that
           which
           he
           preached
           ,
           we
           must
           of
           necessitie
           conclude
           ,
           that
           there
           are
           two
           sorts
           of
           errours
           in
           religion
           :
           the
           one
           such
           ,
           as
           a
           man
           may
           beare
           with
           without
           dividing
           from
           them
           who
           hold
           them
           ;
           and
           the
           other
           such
           ,
           for
           which
           he
           is
           bound
           to
           avoid
           their
           communion
           :
           and
           this
           difference
           dependeth
           upon
           the
           nature
           of
           errours
           themselves
           .
           For
           as
           the
           truths
           which
           we
           are
           to
           believe
           are
           not
           all
           of
           equall
           importance
           ,
           some
           being
           esteemed
           fundamentall
           and
           so
           
             absolutely
             requisite
          
           ,
           that
           a
           man
           cannot
           come
           to
           the
           kingdome
           of
           heaven
           if
           he
           be
           ignorant
           of
           them
           ;
           others
           being
           profitable
           ,
           yet
           not
           so
           necessary
           but
           that
           a
           man
           may
           without
           the
           knowledge
           of
           them
           
             serve
             God
          
           and
           
             enjoy
             salvation
          
           :
           so
           it
           is
           with
           errours
           ,
           Some
           are
           pernicious
           and
           no
           way
           consistent
           with
           a
           true
           piety
           ;
           others
           are
           lesse
           hurtfull
           and
           do
           not
           necessarily
           draw
           in
           men
           to
           perdition
           .
           S.
           Paul
           doth
           clearly
           enough
           discover
           to
           us
           this
           distinction
           ,
           1
           Cor.
           iii.
           13
           ,
           15.
           where
           ,
           after
           he
           had
           said
           ,
           
             That
             none
             could
             lay
             any
             other
             foundation
             but
             
             that
             which
             he
             had
             laid
             ,
          
           to
           wit
           ,
           
             Jesus
             Christ
          
           ,
           he
           addeth
           ,
           That
           
             they
             who
             builded
             upon
             this
             foundation
             wood
             ,
             hay
             ,
             stubble
             ,
             should
             have
             losse
             in
             their
             work
             ,
             when
             it
             comes
             to
             be
             tried
             ;
             neverthelesse
             they
             should
             be
             saved
             ,
             yet
             so
             as
             by
             fire
          
           ;
           that
           is
           to
           say
           ,
           
             with
             difficulty
          
           ,
           their
           person
           onely
           ,
           or
           that
           wherein
           their
           chief
           good
           consisted
           ,
           escaping
           a
           burning
           .
           An
           evident
           signe
           that
           there
           be
           errours
           ,
           which
           do
           not
           deprive
           the
           Authours
           thereof
           of
           salvation
           ,
           much
           lesse
           exclude
           such
           from
           happinesse
           as
           believe
           them
           after
           Them
           ,
           and
           take
           them
           up
           (
           when
           they
           are
           dead
           or
           gone
           )
           meerly
           upon
           their
           trust
           and
           credit
           .
           And
           to
           conclude
           ,
           who
           doth
           not
           see
           plainly
           ,
           That
           there
           be
           errours
           which
           utterly
           overthrow
           the
           foundations
           of
           Christianity
           ,
           ingaging
           us
           unavoidably
           in
           such
           things
           as
           are
           inconsistent
           with
           salvation
           ?
           and
           that
           there
           be
           others
           which
           do
           not
           so
           ?
        
         
           As
           for
           example
           ,
           if
           one
           should
           think
           
             that
             he
             were
             bound
             to
             worship
             the
             Sunne
             .
          
           (
           For
           seeing
           the
           Sunne
           is
           a
           creature
           ,
           and
           those
           who
           worship
           creatures
           have
           no
           portion
           in
           the
           kingdome
           of
           heaven
           )
           'T
           is
           evident
           that
           he
           who
           hath
           such
           an
           opinion
           cannot
           attain
           eternal
           happinesse
           .
           And
           't
           is
           so
           with
           all
           other
           errours
           which
           overthrow
           any
           of
           the
           first
           ,
           necessary
           ,
           and
           fundamentall
           articles
           of
           Christian
           religion
           .
           But
           the
           errour
           of
           those
           ,
           who
           believed
           of
           old
           ,
           That
           the
           Church
           shall
           continue
           a
           thousand
           yeares
           (
           or
           some
           long
           time
           )
           with
           J.
           Christ
           upon
           earth
           after
           the
           resurrection
           ,
           is
           no
           way
           repugnant
           to
           piety
           towards
           God
           ,
           or
           charity
           towards
           our
           Neighbour
           ,
           nor
           doth
           it
           directly
           overthrow
           any
           of
           the
           foundations
           of
           the
           Gospel
           ;
           Though
           it
           be
           in
           my
           opinion
           contrary
           to
           divers
           passages
           of
           S.
           Paul
           and
           scarce
           consonant
           to
           the
           nature
           of
           
             Christs
             Kingdome
          
           .
        
         
           A
           man
           would
           scarce
           believe
           how
           necessary
           it
           is
           ,
           to
           mark
           this
           difference
           among
           the
           errours
           of
           men
           in
           matters
           of
           religion
           ,
           for
           preventing
           that
           vain
           scrupulositie
           and
           importunate
           pensivenesse
           ,
           which
           many
           melancholy
           spirits
           are
           troubled
           with
           ,
           who
           condemne
           all
           errours
           alike
           ,
           and
           thunder
           out
           one
           and
           the
           same
           anathema
           against
           
           what
           ever
           differs
           (
           though
           never
           so
           little
           )
           from
           their
           apprehensions
           :
           yet
           for
           keeping
           them
           from
           falling
           on
           the
           other
           side
           ,
           into
           the
           indifferencie
           of
           profane
           persons
           ,
           who
           conform
           to
           any
           thing
           ,
           and
           swallow
           a
           camel
           as
           well
           as
           a
           gnat
           .
           Indeed
           the
           true
           pious
           person
           will
           endeavour
           to
           keep
           himself
           from
           all
           errour
           ;
           and
           will
           purge
           his
           neighbour
           too
           ,
           as
           well
           as
           himself
           ,
           so
           farre
           as
           he
           is
           able
           .
           For
           any
           deviation
           from
           truth
           though
           it
           may
           be
           a
           light
           and
           small
           errour
           ,
           yet
           't
           is
           an
           errour
           (
           that
           is
           to
           say
           an
           ignorance
           ,
           and
           contradiction
           to
           the
           truth
           )
           and
           by
           consequence
           an
           evil
           .
           But
           a
           man
           must
           be
           very
           diligent
           and
           circumspect
           in
           observing
           this
           distinction
           among
           errours
           ,
           and
           acknowledge
           that
           one
           is
           much
           more
           dangerous
           then
           another
           ,
           and
           he
           should
           more
           or
           lesse
           abhorre
           them
           all
           ,
           according
           as
           he
           shall
           judge
           them
           to
           be
           more
           or
           lesse
           dangerous
           .
           If
           they
           be
           of
           the
           first
           rank
           ,
           viz.
           those
           which
           overthrow
           the
           foundations
           of
           Christianitie
           ,
           he
           will
           bestirre
           himself
           with
           all
           possible
           prudence
           and
           dexteritie
           ,
           according
           to
           his
           vocation
           and
           gifts
           ,
           to
           free
           his
           neighbour
           from
           them
           ;
           and
           if
           he
           cannot
           gain
           upon
           him
           ,
           he
           will
           yet
           be
           sure
           to
           save
           and
           deliver
           his
           own
           soul
           from
           the
           communion
           of
           such
           as
           hold
           them
           .
           This
           was
           the
           practise
           of
           the
           Faithfull
           in
           reference
           to
           
             Paulus
             Samosatensis
          
           Bishop
           of
           Antioch
           ,
           and
           Arius
           a
           Priest
           of
           Alexandria
           ,
           who
           held
           that
           
             Jesus
             Christ
          
           was
           a
           meer
           creature
           ,
           throwing
           down
           Christianitie
           from
           top
           to
           bottome
           by
           this
           abominable
           doctrine
           .
           But
           if
           the
           errour
           be
           of
           a
           second
           sort
           ,
           not
           pernicious
           nor
           inconsistent
           with
           the
           principles
           of
           our
           faith
           ,
           we
           should
           do
           well
           (
           if
           we
           could
           handsomely
           )
           to
           free
           our
           brethren
           from
           it
           :
           (
           for
           it
           were
           to
           be
           wisht
           that
           we
           might
           be
           entirely
           exempt
           from
           errour
           )
           but
           if
           we
           cannot
           get
           out
           ,
           we
           must
           not
           therefore
           straight
           sever
           from
           them
           ,
           but
           gently
           and
           quietly
           beare
           with
           what
           we
           cannot
           alter
           ;
           yet
           so
           ,
           that
           we
           prejudice
           not
           any
           mans
           salvation
           ,
           much
           lesse
           our
           own
           .
           For
           ,
           as
           in
           civil
           societie
           ,
           we
           keep
           not
           company
           with
           such
           persons
           as
           we
           discover
           to
           be
           guilty
           of
           infidelitie
           or
           enormous
           
           vices
           ,
           because
           friendship
           or
           familiarity
           with
           such
           people
           slurrieth
           the
           honour
           and
           reputation
           of
           those
           ,
           that
           make
           any
           shew
           or
           profession
           of
           vertue
           ;
           but
           we
           do
           with
           a
           deal
           of
           sweetnesse
           and
           ingenuitie
           ,
           beare
           with
           the
           faults
           and
           frailties
           of
           such
           as
           are
           not
           miscreants
           at
           the
           bottome
           ,
           though
           notwithstanding
           their
           conversation
           be
           not
           altogether
           free
           from
           humane
           frailties
           :
           So
           are
           we
           to
           do
           in
           Religion
           ,
           to
           avoid
           communicating
           with
           those
           ,
           whose
           errour
           overthrows
           the
           foundations
           of
           piety
           ;
           but
           charitably
           to
           teach
           those
           ,
           who
           retaining
           the
           principles
           cannot
           free
           themselves
           entirely
           from
           all
           perswasions
           contrary
           to
           truth
           .
        
         
           The
           Ancients
           must
           pardon
           me
           ,
           if
           I
           venture
           to
           take
           notice
           that
           they
           were
           sometimes
           too
           scrupulous
           ,
           and
           (
           if
           I
           may
           so
           speak
           )
           too
           curious
           and
           strait-laced
           in
           this
           particular
           ;
           rejecting
           oftentimes
           innocent
           opinions
           with
           very
           tragical
           termes
           ,
           and
           handling
           such
           persons
           as
           gainsayed
           them
           ,
           with
           as
           much
           rigour
           as
           if
           they
           had
           overthrown
           the
           whole
           Gospel
           of
           Christ
           .
           'T
           is
           a
           wonder
           to
           see
           ,
           how
           some
           of
           them
           did
           in
           a
           manner
           sport
           ,
           with
           changing
           errours
           into
           heresies
           ,
           and
           all
           faults
           into
           crimes
           .
           Philastrius
           ,
           Bishop
           of
           Brixium
           (
           who
           lived
           in
           the
           time
           of
           S.
           Ambrose
           )
           was
           among
           others
           very
           hot
           ;
           for
           he
           
             lib.
             de
             Haeres
             .
             cap.
             4.
             
             Bibl.
             P
             P.
             parte
             1.
             p.
             22.
             cap.
          
           39.
           reckoned
           among
           heresies
           the
           opinion
           of
           those
           ,
           who
           attributed
           the
           Epistle
           to
           the
           Hebrews
           to
           Clement
           ,
           or
           to
           Barnabas
           ,
           and
           to
           S.
           Paul
           ;
           and
           of
           those
           who
           thought
           the
           
             CL.
             Psalmes
          
           in
           the
           Psalter
           were
           not
           all
           composed
           by
           David
           ;
           and
           of
           those
           who
           thought
           
             the
             starres
          
           were
           fastned
           to
           the
           orbs
           of
           heaven
           .
           But
           none
           were
           ever
           so
           ready
           to
           excommunicate
           ,
           as
           those
           very
           men
           ;
           who
           keep
           such
           a
           complaining
           of
           our
           quitting
           their
           communion
           upon
           too
           slight
           causes
           .
           To
           say
           nothing
           here
           of
           the
           lightnings
           and
           excommunications
           of
           Victor
           against
           Asia
           ,
           of
           Stephen
           against
           Africk
           ,
           and
           divers
           other
           Popes
           ,
           as
           well
           one
           against
           another
           ,
           as
           against
           strangers
           ,
           for
           reasons
           most
           an
           end
           of
           very
           small
           concernment
           :
           Let
           any
           
           man
           reade
           onely
           the
           last
           Councel
           held
           at
           Trent
           ;
           he
           shall
           soon
           see
           how
           liberall
           they
           were
           of
           Anathema's
           .
           They
           were
           not
           there
           content
           ,
           as
           thunder
           doth
           from
           Heaven
           ,
           to
           strike
           the
           cedars
           and
           the
           tops
           of
           the
           mountains
           :
           scarce
           was
           there
           any
           herb
           in
           their
           adversaries
           fields
           (
           though
           never
           so
           low
           and
           small
           )
           that
           scaped
           their
           thunderbolts
           .
           They
           who
           doubted
           ,
           whether
           
             marriage
             was
             a
             Sacrament
          
           ,
           or
           whether
           
             the
             Church
             can
             dispense
             with
             the
             degrees
             established
             in
             Leviticus
             ,
          
           or
           whether
           
             a
             Bishop
             be
             above
             a
             Presbyter
             ,
          
           or
           whether
           
             the
             reasons
             that
             moved
             Rome
             to
             deprive
             the
             Laity
             of
             the
             cup
             were
             of
             sufficient
             validity
             to
             that
             purpose
             ,
          
           (
           things
           as
           every
           one
           may
           see
           of
           none
           ,
           or
           at
           least
           very
           little
           importance
           to
           pietie
           )
           were
           excommunicated
           ,
           anathematized
           ,
           as
           well
           as
           they
           that
           denyed
           
             the
             divinitie
             of
             our
             Saviour
             ,
             or
             the
             truth
             of
             the
             last
             resurrection
             .
          
           And
           for
           my
           part
           I
           understand
           not
           how
           it
           agrees
           ▪
           with
           the
           mildnesse
           and
           gentle
           behaviour
           ,
           which
           the
           Doctrine
           of
           Christ
           doth
           strictly
           recommend
           unto
           us
           ,
           to
           have
           such
           an
           inhumane
           severitie
           as
           to
           be
           able
           to
           beare
           with
           nothing
           ,
           to
           spare
           no
           opinion
           ;
           but
           to
           make
           so
           high
           a
           market
           of
           the
           pretended
           thunderbolts
           ,
           as
           to
           let
           them
           fly
           indifferently
           ,
           against
           the
           lesse
           errours
           as
           well
           as
           against
           the
           greatest
           crimes
           .
           Well
           ,
           this
           I
           am
           sure
           of
           ,
           If
           we
           would
           imitate
           Their
           examples
           ,
           and
           justifie
           our
           proceedings
           by
           the
           maximes
           of
           theirs
           ,
           we
           might
           end
           this
           question
           in
           three
           words
           .
           For
           if
           he
           that
           thinks
           marriage
           is
           not
           a
           Sacrament
           is
           an
           anathema
           to
           him
           that
           holds
           it
           is
           ,
           I
           pray
           ,
           What
           should
           they
           who
           believe
           that
           the
           Eucharist
           is
           not
           bread
           but
           the
           Creatour
           of
           heaven
           and
           earth
           ,
           be
           deemed
           by
           those
           that
           hold
           the
           contrary
           ?
           And
           if
           to
           think
           that
           a
           Presbyter
           was
           originally
           the
           same
           with
           a
           Bishop
           ,
           give
           the
           Church
           of
           Rome
           sufficient
           cause
           to
           curse
           my
           communion
           ,
           how
           much
           more
           doth
           her
           elevating
           (
           as
           she
           doth
           )
           the
           Pope
           above
           the
           Church
           ,
           and
           above
           all
           the
           Kings
           in
           Christendome
           ,
           give
           me
           just
           cause
           to
           run
           away
           from
           her
           ?
        
         
           But
           't
           is
           now
           time
           we
           should
           (
           by
           Gods
           assistance
           )
           clear
           our
           own
           innocence
           ,
           of
           those
           crimes
           which
           our
           side
           
           is
           accused
           of
           .
           We
           confesse
           ,
           That
           Christian
           charitie
           is
           not
           so
           active
           and
           hot
           as
           their
           zeal
           :
           Charitie
           often
           bears
           with
           what
           it
           doth
           not
           approve
           of
           ,
           and
           rejects
           nothing
           ,
           but
           what
           it
           cannot
           suffer
           ,
           without
           hazarding
           the
           salvation
           of
           our
           neighbours
           and
           our
           own
           souls
           .
           'T
           is
           so
           farre
           from
           excommunicating
           (
           as
           the
           Councel
           of
           Trent
           doth
           )
           Christians
           for
           small
           errours
           ,
           that
           I
           think
           it
           would
           easily
           beare
           with
           in
           faithfull
           persons
           that
           opinion
           of
           the
           Greeks
           (
           for
           which
           they
           are
           so
           roughly
           anathematized
           )
           touching
           the
           
             procession
             of
             the
             Holy
             Ghost
          
           .
           For
           though
           I
           grant
           it
           is
           an
           errour
           to
           believe
           ,
           that
           the
           H.
           Ghost
           proceeded
           not
           from
           the
           Father
           and
           Sonne
           ,
           but
           from
           the
           Father
           onely
           by
           the
           Sonne
           ,
           yet
           if
           you
           observe
           't
           is
           hard
           (
           if
           not
           impossible
           )
           to
           understand
           what
           prejudice
           this
           errour
           brings
           to
           piety
           and
           
             holy
             life
          
           .
        
         
           The
           difference
           that
           is
           between
           us
           and
           such
           of
           our
           brethren
           as
           are
           called
           Lutherans
           is
           of
           the
           same
           nature
           .
           I
           confesse
           ,
           't
           is
           as
           impossible
           for
           us
           to
           believe
           ,
           as
           to
           conceive
           their
           Position
           ,
           concerning
           the
           body
           of
           our
           Saviour
           being
           
             really
             present
             in
             the
             bread
          
           of
           the
           Eucharist
           .
           But
           yet
           't
           is
           possible
           (
           and
           I
           think
           according
           to
           the
           laws
           of
           charity
           ,
           necessary
           )
           to
           bear
           with
           that
           in
           their
           doctrine
           which
           we
           cannot
           believe
           .
           For
           this
           opinion
           ,
           in
           the
           terms
           and
           sense
           wherein
           They
           hold
           it
           ,
           hath
           no
           venome
           in
           it
           that
           I
           see
           .
           It
           abolisheth
           not
           the
           Sacrament
           ,
           it
           destroyes
           not
           the
           signe
           whereof
           it
           consisteth
           ,
           it
           adoreth
           it
           not
           ,
           it
           neither
           divides
           nor
           mutilates
           it
           ,
           it
           makes
           it
           not
           an
           expiatory
           sacrifice
           for
           our
           sinnes
           ,
           it
           leaves
           it
           both
           the
           nature
           and
           the
           vertue
           of
           a
           Sacrament
           ,
           and
           doth
           not
           take
           any
           thing
           ,
           (
           formally
           ,
           directly
           ,
           and
           immediately
           )
           from
           Christ
           ,
           either
           of
           his
           substance
           or
           his
           properties
           :
           onely
           it
           would
           have
           even
           
             the
             humanity
             of
             Christ
          
           present
           in
           the
           Eucharist
           (
           that
           we
           may
           receive
           the
           vertue
           of
           his
           death
           ,
           and
           
             communicate
             of
             his
             body
             and
             bloud
             ,
          
           (
           as
           S.
           Paul
           speaks
           )
           1
           Cor.
           x.
           in
           such
           a
           manner
           as
           they
           confesse
           incomprehensible
           .
           Which
           hypothesis
           (
           whiles
           it
           goes
           no
           further
           )
           engageth
           us
           not
           in
           any
           thing
           that
           is
           contrary
           
           either
           to
           piety
           or
           charity
           ,
           either
           to
           the
           honour
           of
           God
           or
           the
           good
           of
           men
           :
           And
           so
           it
           may
           and
           ought
           to
           be
           tolerated
           .
           And
           this
           hath
           been
           continually
           our
           judgement
           ,
           and
           so
           declared
           by
           
             the
             French
             churches
          
           in
           the
           nationall
           Synod
           held
           at
           Charenton
           in
           the
           yeare
           MDCXXXI
           .
           by
           an
           expresse
           act
           ,
           wherein
           they
           receive
           such
           as
           are
           called
           Lutherans
           into
           their
           Communion
           ,
           unto
           their
           
             Holy
             Table
          
           ,
           notwithstanding
           this
           opinion
           ,
           and
           some
           
             few
             others
          
           of
           lesse
           importance
           ,
           wherein
           They
           and
           We
           differ
           .
        
         
           Oh
           what
           a
           gentlenesse
           was
           this
           ,
           excellently
           becoming
           Christians
           !
           worthy
           to
           be
           imitated
           by
           all
           believers
           in
           the
           world
           ,
           and
           consecrated
           with
           commendation
           to
           the
           memory
           of
           all
           succeeding
           ages
           !
           a
           plain
           ,
           illustrious
           ,
           irrefragable
           testimony
           ,
           of
           the
           innocence
           ,
           of
           our
           Churches
           in
           this
           particular
           !
           For
           had
           we
           been
           animated
           with
           a
           spirit
           of
           presumption
           ,
           untractablenesse
           and
           despight
           (
           as
           some
           fondly
           imagine
           )
           how
           could
           we
           thus
           gently
           bear
           with
           those
           which
           are
           at
           difference
           with
           us
           ?
           and
           in
           whose
           communion
           there
           are
           some
           who
           either
           blinded
           with
           passion
           ,
           or
           deceived
           with
           calumny
           ,
           have
           a
           very
           
             ill
             opinion
          
           of
           us
           ,
           and
           do
           outragiously
           defame
           us
           .
        
         
           This
           example
           ,
           one
           would
           think
           ,
           might
           show
           any
           man
           clearly
           ,
           That
           it
           is
           not
           want
           of
           charity
           ,
           but
           some
           other
           
             very
             urgent
          
           cause
           ,
           which
           moved
           us
           to
           separate
           from
           the
           Church
           of
           Rome
           .
           For
           had
           the
           differences
           between
           us
           and
           them
           been
           like
           those
           between
           us
           and
           the
           Lutherans
           ,
           what
           likelyhood
           is
           there
           ,
           but
           that
           we
           should
           have
           been
           as
           ready
           to
           joyn
           hands
           with
           them
           as
           with
           these
           ?
           why
           should
           we
           be
           willing
           to
           offend
           our
           Countreymen
           ,
           and
           bear
           with
           strangers
           ?
           separate
           from
           those
           that
           have
           in
           their
           hands
           ,
           our
           honours
           ,
           our
           goods
           ,
           our
           lives
           ;
           and
           inviolably
           keep
           in
           with
           such
           as
           we
           have
           nothing
           to
           do
           with
           ,
           but
           onely
           as
           they
           are
           Christians
           ?
           what
           likelyhood
           is
           there
           that
           we
           should
           not
           in
           this
           point
           have
           that
           complacence
           for
           our
           Princes
           and
           naturall
           Magistrates
           ,
           which
           we
           have
           for
           such
           as
           in
           reference
           to
           civil
           Societie
           concern
           us
           not
           ?
           Certainly
           men
           must
           needs
           say
           ,
           we
           are
           either
           very
           
           furious
           and
           senselesse
           creatures
           (
           which
           censure
           I
           think
           many
           wise
           people
           will
           not
           cast
           upon
           us
           )
           or
           that
           't
           is
           some
           great
           and
           weighty
           reason
           that
           made
           us
           separate
           from
           the
           Church
           of
           Rome
           .
           And
           this
           is
           indeed
           the
           
             chief
             point
          
           of
           the
           question
           .
           For
           if
           the
           doctrines
           whereupon
           we
           separated
           were
           of
           the
           same
           nature
           with
           those
           ,
           that
           we
           differ
           with
           the
           Lutherans
           about
           ;
           if
           they
           were
           tolerable
           ,
           and
           such
           as
           we
           could
           bear
           with
           ,
           without
           violating
           our
           consciences
           ;
           I
           confesse
           that
           our
           separation
           was
           ,
           if
           not
           rash
           ,
           (
           as
           being
           not
           grounded
           upon
           a
           sufficient
           cause
           )
           yet
           unjust
           at
           the
           least
           :
           no
           separation
           in
           any
           matter
           being
           just
           if
           it
           be
           not
           necessary
           .
           But
           we
           may
           truly
           affirm
           ,
           (
           and
           confidently
           call
           heaven
           and
           earth
           to
           witnesse
           )
           that
           't
           is
           not
           possible
           to
           accommodate
           our selves
           to
           those
           things
           which
           the
           Romanists
           require
           of
           us
           ,
           without
           forcing
           our
           thoughts
           ,
           violating
           the
           peace
           of
           our
           consciences
           ,
           and
           overthrowing
           the
           foundations
           of
           Christianity
           ,
           which
           we
           firmly
           believe
           .
           For
           we
           are
           at
           contestation
           ,
           not
           concerning
           matters
           that
           are
           small
           and
           of
           little
           importance
           ,
           but
           concerning
           
             the
             head
             of
             the
             Church
          
           ,
           concerning
           
             the
             foundation
             of
             faith
          
           ,
           concerning
           
             the
             causes
             of
             salvation
             ,
             the
             service
             of
             God
             ,
             the
             object
             to
             which
             that
             service
             should
             be
             given
             ,
             the
             state
             both
             of
             our
             consciences
             in
             this
             world
             ,
             and
             of
             our
             souls
             in
             the
             world
             to
             come
             .
          
        
      
       
         
           CHAP.
           VIII
           .
           That
           the
           adoration
           of
           the
           Eucharist
           ,
           as
           it
           is
           practised
           by
           the
           Church
           of
           Rome
           ,
           doth
           (
           as
           we
           believe
           )
           overthrow
           the
           foundation
           of
           pietie
           and
           salvation
           .
        
         
           MY
           intention
           is
           not
           to
           examine
           all
           the
           particulars
           of
           the
           differences
           between
           us
           ,
           one
           by
           one
           ;
           to
           know
           the
           weight
           and
           importance
           of
           each
           in
           particular
           .
           That
           would
           cause
           me
           to
           be
           more
           large
           then
           I
           intend
           to
           be
           on
           this
           subject
           ,
           and
           would
           be
           more
           tedious
           to
           the
           
           Reader
           then
           necessary
           for
           the
           end
           I
           proposed
           .
           We
           may
           with
           lesse
           adoe
           justifie
           our selves
           .
           For
           if
           among
           all
           those
           points
           wherein
           we
           differ
           there
           be
           but
           one
           ,
           which
           overthrows
           the
           foundations
           of
           Christianitie
           ;
           That
           is
           enough
           to
           prove
           the
           necessity
           of
           our
           separation
           ,
           whether
           the
           rest
           be
           light
           or
           weighty
           :
           No
           man
           being
           bound
           to
           gratifie
           those
           who
           are
           in
           any
           communion
           so
           farre
           ,
           as
           to
           joyn
           with
           them
           to
           the
           prejudice
           of
           his
           own
           salvation
           .
           Leaving
           therefore
           at
           present
           all
           other
           Articles
           ,
           to
           the
           belief
           whereof
           Rome
           would
           oblige
           us
           ,
           I
           shall
           onely
           consider
           this
           one
           ,
           viz.
           
             the
             adoration
             of
             the
             Host
          
           (
           as
           they
           call
           it
           )
           which
           is
           in
           my
           opinion
           a
           very
           important
           one
           ;
           and
           I
           hope
           ,
           I
           shall
           shew
           briefly
           and
           clearly
           ,
           that
           it
           is
           not
           possible
           to
           receive
           it
           ,
           without
           overthrowing
           the
           foundation
           of
           our
           piety
           here
           ,
           and
           eternall
           happinesse
           hereafter
           .
           'T
           is
           a
           Doctrine
           held
           by
           all
           Believers
           from
           the
           beginning
           of
           the
           world
           to
           this
           present
           ,
           that
           the
           Soveraigne
           and
           highest
           kind
           of
           honour
           and
           service
           ,
           which
           is
           ordinarily
           called
           adoration
           ,
           is
           due
           to
           none
           but
           God
           alone
           ,
           who
           created
           the
           heaven
           and
           the
           earth
           ,
           and
           redeemed
           us
           through
           
             J.
             Christ
          
           .
           This
           is
           the
           foundation
           of
           all
           the
           doctrine
           and
           discipline
           of
           Gods
           people
           of
           old
           ;
           the
           first
           and
           principall
           Article
           of
           the
           divine
           Law
           ,
           which
           God
           pronounced
           from
           heaven
           with
           the
           voice
           of
           thunder
           ,
           and
           which
           he
           wrote
           for
           them
           with
           his
           own
           finger
           ,
           upon
           the
           tables
           of
           stone
           given
           to
           Moses
           .
           
             Thou
             shalt
             not
             have
          
           ,
           saith
           he
           ,
           
             any
             other
             God
             before
             my
             face
             .
          
           I
           can
           not
           well
           here
           (
           if
           I
           would
           )
           set
           down
           all
           the
           places
           wherein
           His
           holy
           Prophets
           repeat
           this
           commandment
           and
           comment
           on
           it
           .
           'T
           is
           likewise
           the
           great
           and
           chief
           foundation
           of
           the
           Gospel
           .
           
             This
             is
             life
             eternall
          
           ,
           saith
           our
           Lord
           ,
           
             to
             know
             thee
             the
             onely
             true
             God
             ,
             and
             him
             whom
             thou
             hast
             sent
             Jesus
             Christ
             .
          
           Joh.
           xvii
           .
           3.
           
           For
           this
           knowledge
           of
           God
           and
           of
           Christ
           comprehends
           likewise
           the
           service
           which
           is
           due
           to
           them
           .
           The
           same
           God
           who
           taught
           us
           this
           truth
           ,
           declareth
           in
           an
           infinite
           company
           of
           places
           ,
           That
           He
           can
           hold
           them
           for
           no
           other
           then
           Enemies
           and
           Rebels
           ,
           that
           break
           this
           His
           
           commandment
           ,
           then
           for
           such
           who
           have
           broke
           His
           covenant
           ,
           and
           renounced
           His
           communion
           ;
           protesting
           ,
           That
           He
           will
           punish
           them
           very
           severely
           both
           in
           this
           world
           ,
           and
           in
           the
           next
           ;
           that
           He
           is
           jealous
           of
           His
           glory
           ,
           and
           will
           not
           by
           any
           means
           suffer
           it
           to
           be
           given
           to
           anothor
           .
           And
           to
           make
           us
           the
           better
           to
           conceive
           the
           horriblenesse
           of
           this
           crime
           ,
           He
           represents
           it
           to
           us
           under
           the
           image
           of
           the
           most
           base
           and
           abominable
           transgressions
           that
           are
           committed
           in
           the
           life
           of
           man
           :
           comparing
           it
           to
           
             whoredome
             ,
             adultery
          
           ,
           and
           all
           the
           most
           foul
           and
           infamous
           symptomes
           and
           denominations
           of
           weaknesse
           :
           so
           that
           He
           useth
           sometimes
           ,
           upon
           this
           subject
           ,
           terms
           and
           expressions
           that
           a
           man
           can
           scarce
           reade
           or
           pronounce
           without
           blushing
           ,
           desiring
           certainly
           thereby
           to
           shew
           how
           hatefull
           this
           fault
           is
           ,
           and
           unbefitting
           any
           Believer
           .
           The
           truth
           is
           ,
           Since
           our
           Great
           God
           hath
           done
           us
           the
           favour
           ,
           to
           call
           us
           by
           His
           infinite
           goodnesse
           to
           His
           Communion
           ,
           and
           to
           enter
           with
           us
           into
           so
           close
           a
           Covenant
           ,
           that
           to
           expresse
           it
           to
           us
           ,
           he
           tells
           us
           that
           He
           is
           our
           Husband
           ,
           and
           that
           we
           are
           His
           Spouse
           ;
           it
           is
           sufficiently
           evident
           ,
           that
           they
           who
           render
           to
           any
           other
           the
           honour
           and
           service
           which
           is
           due
           to
           God
           ,
           commit
           the
           same
           fault
           ,
           which
           a
           woman
           that
           is
           married
           doth
           ,
           when
           she
           abandons
           that
           to
           another
           ,
           which
           is
           due
           to
           none
           but
           her
           own
           husband
           .
           So
           that
           as
           adultery
           is
           the
           greatest
           fault
           that
           can
           be
           committed
           against
           the
           bond
           of
           wedlock
           ;
           so
           may
           we
           be
           assured
           ,
           that
           no
           man
           can
           more
           grievously
           infringe
           his
           covenant
           with
           God
           ,
           then
           by
           devolving
           that
           service
           which
           belongs
           to
           him
           ,
           upon
           any
           creature
           whatsoever
           .
           And
           as
           adultery
           doth
           dissolve
           marriage
           ;
           so
           the
           crime
           of
           those
           who
           serve
           creatures
           dissolves
           the
           Covenant
           with
           God.
           Which
           may
           the
           better
           be
           understood
           by
           another
           comparison
           .
           God
           is
           our
           King
           and
           Soveraigne
           ,
           and
           we
           are
           His
           subjects
           .
           Just
           therefore
           as
           a
           subject
           cannot
           more
           hainously
           offend
           his
           King
           ,
           nor
           more
           openly
           renounce
           his
           subjection
           ,
           and
           that
           allegiance
           which
           he
           oweth
           him
           ,
           then
           by
           giving
           to
           some
           other
           besides
           him
           the
           name
           ,
           glory
           ,
           
           honour
           ,
           and
           service
           of
           his
           Soveraigne
           ;
           so
           t
           is
           not
           possible
           that
           we
           should
           offend
           God
           more
           mortally
           ,
           then
           in
           attributing
           to
           any
           other
           but
           His
           Majesty
           the
           name
           of
           
             our
             God
             and
             Lord
          
           ,
           which
           appertains
           to
           Him
           alone
           ,
           and
           so
           the
           honour
           and
           service
           agreeable
           to
           these
           names
           .
           This
           was
           the
           main
           crime
           of
           the
           Gentiles
           ,
           who
           thus
           broke
           Gods
           Covenant
           ,
           and
           pulled
           upon
           themselves
           most
           dreadfull
           wrath
           and
           curses
           in
           this
           world
           ,
           and
           eternall
           death
           in
           the
           next
           .
           S.
           Paul
           teacheth
           us
           Rom.
           i.
           25.
           
           That
           this
           
             rendering
             to
             the
             creature
             a
             service
             due
             to
             the
             Creatour
             ,
          
           was
           the
           source
           and
           fountain
           whence
           all
           the
           mischiefs
           issued
           forth
           upon
           them
           .
           And
           1
           Cor.
           vi
           .
           10.
           he
           saith
           plainly
           ,
           That
           idolaters
           (
           that
           is
           to
           say
           ,
           Such
           as
           render
           to
           any
           creature
           the
           service
           due
           to
           God
           )
           
             shall
             never
             inherit
             the
             Kingdome
             of
             heaven
             .
          
           And
           conformably
           to
           this
           ,
           S.
           John
           Rev.
           xxi
           .
           8.
           protesteth
           ,
           That
           
             their
             portion
             shall
             be
             in
             the
             lake
             burning
             with
             fire
             and
             brimstone
             ,
             which
             is
             the
             second
             death
             .
          
           For
           of
           all
           the
           truths
           that
           are
           taught
           in
           the
           Old
           and
           New
           Testaments
           ,
           there
           is
           not
           any
           one
           ,
           which
           is
           so
           clearly
           and
           so
           often
           expressed
           as
           this
           very
           thing
           ;
           not
           any
           one
           ,
           which
           hath
           been
           lesse
           contested
           by
           hereticks
           ,
           or
           more
           universally
           and
           affirmatively
           forbidden
           by
           the
           Church
           ;
           w
           ch
           hath
           ever
           constantly
           broke
           off
           from
           those
           that
           under
           any
           pretence
           whatsoever
           will
           render
           to
           the
           creature
           the
           service
           due
           to
           God.
           Even
           Rome
           her self
           (
           of
           whom
           we
           complain
           )
           disagrees
           with
           us
           but
           very
           little
           ,
           if
           at
           all
           ,
           in
           this
           point
           .
           For
           though
           she
           render
           great
           honours
           to
           divers
           creatures
           ,
           yet
           she
           ever
           acknowledged
           ,
           That
           there
           is
           a
           kind
           of
           religious
           service
           which
           cannot
           without
           sacriledge
           be
           given
           to
           any
           thing
           but
           God
           alone
           :
           this
           she
           commonly
           termeth
           the
           adoration
           of
           latria
           ,
           to
           distinguish
           it
           from
           other
           honours
           and
           services
           ,
           which
           she
           beleeves
           may
           without
           sin
           be
           given
           to
           that
           which
           is
           not
           God.
           If
           therefore
           there
           be
           any
           Article
           in
           all
           the
           Christian
           faith
           ,
           which
           should
           be
           called
           fundamentall
           ,
           it
           is
           this
           .
           If
           there
           be
           any
           ,
           which
           we
           should
           preserve
           inviolably
           with
           the
           price
           of
           all
           that
           is
           
           deare
           unto
           us
           ,
           it
           is
           this
           .
           Neverthelesse
           ,
           this
           very
           Article
           doth
           the
           Church
           of
           Rome
           oblige
           us
           to
           violate
           ,
           if
           we
           will
           communicate
           in
           her
           services
           .
           For
           she
           doth
           most
           expressely
           command
           all
           such
           as
           be
           of
           her
           communion
           ,
           to
           render
           that
           soveraigne
           and
           highest
           kind
           of
           service
           ,
           which
           she
           calleth
           latria
           ,
           (
           and
           confesseth
           to
           be
           due
           to
           none
           but
           God
           )
           unto
           a
           thing
           which
           we
           believe
           to
           be
           a
           creature
           ,
           and
           not
           God
           himself
           .
           She
           would
           have
           us
           to
           take
           for
           our
           great
           God
           ,
           for
           the
           Creatour
           of
           Heaven
           and
           earth
           ,
           for
           the
           Redeemer
           of
           mankind
           ,
           this
           sacrament
           ,
           which
           is
           indeed
           holy
           and
           precious
           ;
           but
           which
           yet
           our
           sense
           ,
           our
           reason
           ,
           and
           our
           faith
           grounded
           on
           the
           H.
           Scriptures
           ,
           findeth
           to
           be
           but
           bread
           .
           She
           would
           have
           us
           give
           to
           this
           subject
           all
           the
           praise
           of
           the
           creation
           and
           redemption
           of
           the
           universe
           ;
           to
           invest
           it
           with
           all
           the
           glory
           that
           is
           due
           to
           our
           Soveraigne
           and
           highest
           Lord
           ;
           and
           hereupon
           prostrate
           our selves
           most
           humbly
           (
           our
           bodies
           and
           souls
           )
           before
           those
           altars
           ,
           whereon
           this
           is
           laid
           ;
           and
           in
           those
           streets
           where
           we
           meet
           it
           ;
           that
           we
           should
           celebrate
           the
           day
           which
           she
           hath
           consecrated
           to
           the
           honour
           of
           the
           Eucharist
           ,
           under
           the
           name
           of
           
             the
             feast
             of
             our
             great
             God
          
           ;
           and
           should
           pronounce
           
             anathema
             maran-atha
          
           against
           all
           them
           who
           approve
           not
           this
           doctrine
           ,
           and
           this
           practise
           .
           Here
           I
           shall
           venture
           to
           addresse
           my self
           to
           any
           the
           most
           passionate
           among
           our
           Adversaries
           ,
           and
           take
           them
           for
           my
           Judges
           in
           this
           cause
           ,
           for
           my
           Counsellours
           in
           this
           difficultie
           .
        
         
           You
           ,
           Sirs
           ,
           command
           me
           to
           adore
           the
           Sacrament
           of
           the
           Eucharist
           ,
           with
           the
           adoration
           of
           latria
           .
           Now
           I
           cannot
           ,
           I
           must
           not
           conceal
           from
           you
           ,
           That
           I
           believe
           this
           Sacrament
           in
           its
           substance
           to
           be
           an
           inanimate
           creature
           ;
           having
           not
           yet
           been
           able
           to
           resist
           the
           Authority
           of
           my
           sense
           ,
           of
           my
           reason
           ,
           and
           of
           the
           
             H.
             Scriptures
          
           ,
           which
           tell
           me
           that
           it
           is
           nothing
           but
           bread
           .
           My
           belief
           being
           thus
           ,
           what
           should
           I
           doe
           ?
           Shall
           I
           adore
           that
           which
           I
           know
           to
           be
           but
           a
           creature
           ?
           Why
           ,
           you
           cannot
           but
           see
           how
           God
           forbids
           the
           adoration
           of
           a
           creature
           ,
           under
           peril
           
           of
           
             eternall
             damation
             .
             Your
          
           Authoritie
           pulls
           me
           on
           one
           side
           ,
           and
           Gods
           on
           the
           other
           .
           In
           my
           judgement
           ,
           He
           forbids
           the
           very
           same
           thing
           that
           you
           desire
           .
           Whither
           shall
           I
           turn
           me
           in
           this
           condition
           .
        
         
           I
           doubt
           not
           but
           hereupon
           they
           'l
           soon
           drive
           me
           from
           their
           Altars
           ,
           and
           forbid
           me
           to
           make
           use
           of
           that
           ,
           the
           Divinitie
           whereof
           I
           neither
           can
           nor
           will
           acknowledge
           .
           For
           they
           oblige
           not
           men
           to
           adore
           their
           Host
           ,
           but
           because
           of
           a
           belief
           they
           have
           ,
           that
           it
           is
           truly
           
             Jesus
             Christ
          
           ,
           God
           blessed
           for
           ever
           .
           Did
           they
           not
           believe
           it
           so
           to
           be
           ,
           they
           would
           not
           adore
           it
           ,
           they
           would
           not
           bring
           it
           to
           others
           to
           be
           adored
           .
           So
           that
           since
           I
           have
           not
           that
           belief
           ,
           methinks
           they
           should
           not
           judge
           it
           fitting
           for
           me
           to
           adore
           it
           :
           and
           if
           I
           should
           adore
           it
           ,
           they
           would
           impute
           this
           action
           to
           nothing
           but
           an
           extreme
           pusillanimitie
           ,
           and
           basenesse
           of
           spirit
           ,
           which
           for
           fear
           of
           men
           can
           cause
           me
           to
           doe
           a
           thing
           ,
           that
           I
           my self
           esteem
           unlawfull
           and
           unpleasing
           to
           God.
           
        
         
           And
           let
           them
           not
           here
           alledge
           ,
           That
           I
           am
           deceived
           in
           the
           opinion
           that
           I
           have
           of
           the
           substance
           of
           the
           Eucharist
           .
           For
           the
           question
           is
           not
           ,
           whether
           the
           Eucharist
           be
           bread
           or
           not
           ,
           (
           this
           should
           be
           disputed
           apart
           )
           but
           whether
           he
           who
           believes
           that
           it
           is
           bread
           in
           substance
           ,
           can
           adore
           it
           ,
           without
           making
           himself
           guilty
           of
           Sacriledge
           ,
           and
           giving
           a
           creature
           that
           honour
           which
           is
           due
           to
           the
           Creatour
           .
           For
           if
           one
           should
           grant
           ,
           That
           he
           cannot
           (
           which
           we
           now
           are
           coming
           to
           demonstrate
           from
           the
           premises
           very
           evidently
           )
           I
           have
           gained
           the
           point
           that
           I
           intended
           to
           prove
           :
           it
           being
           cleare
           ,
           that
           this
           supposeth
           We
           have
           had
           reason
           to
           separate
           from
           Rome
           ,
           seeing
           we
           believe
           that
           the
           Eucharist
           is
           bread
           in
           substance
           ;
           it
           being
           impossible
           for
           us
           to
           yield
           to
           that
           worship
           ,
           which
           she
           desires
           we
           should
           give
           it
           ,
           unlesse
           we
           give
           to
           a
           creature
           that
           ,
           which
           we
           are
           bound
           to
           give
           onely
           to
           the
           Creatour
           .
           Whence
           all
           the
           odious
           question
           concerning
           schisme
           is
           ended
           .
        
         
           For
           we
           call
           that
           schisme
           ,
           which
           is
           
             a
             separation
             made
             
             without
             necessity
             .
          
           So
           that
           when
           my
           conscience
           forbids
           me
           under
           pain
           of
           Gods
           wrath
           ,
           and
           my
           own
           damnation
           ,
           to
           obey
           that
           which
           you
           command
           me
           in
           this
           particular
           ,
           't
           is
           evident
           ,
           that
           it
           is
           not
           fancie
           ,
           pleasure
           ,
           or
           faction
           ,
           but
           a
           pure
           necessity
           that
           constraineth
           me
           to
           separate
           from
           you
           .
           If
           you
           cannot
           tax
           this
           my
           opinion
           ,
           much
           lesse
           can
           you
           condemne
           my
           separation
           .
           Accuse
           me
           if
           you
           please
           of
           stupidity
           ,
           For
           not
           being
           able
           to
           conceive
           ,
           how
           a
           body
           that
           is
           in
           heaven
           can
           be
           at
           the
           same
           time
           in
           a
           
             thousand
             places
             on
             earth
          
           ;
           how
           all
           the
           quantity
           of
           a
           complete
           man
           can
           be
           brought
           within
           one
           single
           point
           ;
           how
           a
           thing
           ,
           that
           my
           sense
           and
           reason
           knoweth
           to
           be
           bread
           ,
           and
           the
           H.
           Scripture
           calleth
           oftentimes
           bread
           ,
           can
           not
           be
           bread
           at
           all
           for
           all
           this
           ;
           but
           the
           very
           
             Creatour
             of
             the
             world
          
           .
           Blame
           as
           much
           as
           you
           please
           the
           dulnesse
           of
           my
           spirit
           ,
           that
           cannot
           comprehend
           a
           whit
           of
           these
           pretended
           mysteries
           .
           But
           once
           presuppose
           my
           belief
           to
           be
           true
           ,
           and
           then
           you
           cannot
           shew
           me
           wherein
           I
           do
           amisse
           in
           separating
           from
           you
           .
           At
           this
           time
           't
           is
           sufficient
           ,
           that
           I
           have
           shown
           ,
           that
           our
           separation
           is
           not
           contrary
           to
           charity
           ,
           which
           obligeth
           no
           man
           to
           embrace
           that
           ,
           in
           favour
           or
           love
           of
           his
           neighbour
           ,
           which
           he
           believes
           disagreeable
           to
           Gods
           will
           ,
           and
           pernicious
           to
           his
           own
           soul
           .
        
      
       
         
           CHAP.
           IX
           .
           That
           the
           opinion
           of
           the
           Lutherans
           which
           we
           bear
           withall
           ,
           doth
           not
           bring
           with
           it
           the
           adoration
           of
           the
           Eucharist
           ,
           either
           de
           jure
           ,
           or
           de
           facto
           .
        
         
           BUt
           because
           this
           businesse
           seems
           to
           me
           of
           very
           great
           importance
           ,
           I
           am
           well
           content
           for
           the
           clearing
           of
           it
           to
           examine
           ,
           yet
           more
           particularly
           ,
           all
           that
           can
           be
           said
           in
           favour
           of
           this
           adoration
           of
           the
           Eucharist
           ,
           to
           render
           it
           unto
           us
           more
           tolerable
           then
           as
           yet
           it
           doth
           appeare
           .
        
         
           Object
           .
           First
           then
           ,
           some
           men
           may
           object
           ,
           That
           we
           
           should
           not
           so
           grievously
           abhorre
           it
           ,
           seeing
           that
           the
           very
           Lutherans
           ,
           with
           whom
           we
           promised
           that
           we
           would
           live
           in
           communion
           ,
           hold
           opinions
           about
           the
           Sacrament
           of
           the
           Eucharist
           ,
           that
           seem
           to
           come
           very
           neare
           this
           .
           For
           they
           believe
           (
           as
           every
           one
           knows
           )
           
             that
             the
             body
             of
             Jesus
             Christ
             ,
             is
             really
             present
             in
             the
             consecrated
             bread
          
           ;
           which
           being
           once
           presupposed
           ,
           it
           seems
           to
           follow
           ,
           That
           we
           must
           adore
           the
           Sacrament
           .
           Seeing
           then
           we
           believe
           this
           opinion
           (
           which
           seems
           the
           principle
           and
           foundation
           of
           adoration
           of
           the
           Sacrament
           )
           tolerable
           ;
           a
           man
           may
           think
           that
           we
           should
           not
           so
           fiercely
           reject
           the
           conclusion
           thence
           ensueing
           .
        
         
           Ans
           .
           This
           consideration
           is
           but
           a
           vain
           and
           false
           colour
           ,
           which
           doth
           no
           way
           conclude
           that
           which
           it
           pretendeth
           .
           For
           there
           are
           very
           great
           and
           evident
           differences
           between
           the
           doctrine
           of
           such
           of
           our
           brethren
           as
           are
           termed
           Lutherans
           ,
           and
           that
           of
           Romanists
           about
           this
           point
           .
           At
           this
           time
           I
           shall
           onely
           take
           notice
           of
           so
           much
           as
           concerns
           our
           present
           purpose
           .
           Truly
           what
           ever
           their
           opinion
           be
           in
           other
           things
           ,
           't
           is
           cleare
           that
           they
           do
           not
           practise
           among
           themselves
           ,
           nor
           enjoyn
           any
           others
           who
           joyn
           with
           them
           (
           nor
           otherwise
           approve
           )
           this
           adoration
           ,
           and
           this
           soveraigne
           latria
           of
           the
           Eucharist
           ,
           whereof
           we
           now
           speak
           .
           So
           that
           my
           conscience
           (
           which
           cannot
           yield
           for
           the
           reasons
           above
           rehearsed
           to
           this
           latria
           and
           adoration
           )
           findeth
           nothing
           in
           their
           Communion
           ,
           which
           wracketh
           it
           or
           offendeth
           it
           in
           this
           regard
           .
           But
           for
           the
           Church
           of
           Rome
           ,
           't
           is
           clean
           otherwise
           there
           .
           Because
           she
           practiseth
           this
           service
           very
           scrupulously
           ,
           and
           causeth
           it
           to
           be
           observed
           by
           all
           such
           as
           are
           in
           her
           communion
           ,
           with
           all
           circumspection
           imaginable
           ;
           as
           being
           in
           her
           opinion
           one
           of
           the
           most
           principall
           devotions
           in
           Christian
           Religion
           ;
           and
           is
           so
           rigorous
           in
           it
           that
           where
           she
           doth
           absolutely
           beare
           rule
           ,
           she
           constraineth
           all
           those
           whose
           hearts
           she
           cannot
           bend
           ,
           to
           bow
           at
           least
           their
           bodies
           before
           the
           Host
           ,
           as
           oft
           as
           they
           meet
           it
           ;
           whence
           it
           appeareth
           ,
           that
           it
           is
           a
           very
           great
           Paralogisme
           and
           abuse
           ,
           to
           
           argue
           from
           the
           opinion
           of
           Luther
           to
           that
           of
           the
           Pope
           in
           this
           point
           ,
           there
           being
           a
           manifest
           difference
           between
           the
           one
           and
           the
           other
           .
           The
           first
           leaving
           my
           conscience
           at
           liberty
           ,
           without
           requiring
           of
           it
           any
           service
           towards
           the
           Sacrament
           contrary
           to
           my
           belief
           :
           and
           contrarywise
           ,
           the
           second
           forcing
           me
           extreme
           violently
           ,
           to
           adore
           that
           which
           I
           firmly
           believe
           to
           be
           but
           a
           mere
           creature
           .
        
         
           And
           to
           that
           which
           they
           say
           concerning
           the
           opinion
           of
           the
           Lutherans
           about
           the
           H.
           Sacrament
           of
           the
           Eucharist
           ,
           That
           it
           follows
           thence
           necessarily
           ,
           That
           we
           must
           adore
           it
           ;
           I
           answer
           .
        
         
           1.
           
           That
           it
           is
           false
           .
           For
           because
           they
           think
           ,
           that
           our
           Lord
           Jesus
           is
           really
           present
           in
           the
           Sacrament
           ,
           it
           doth
           not
           thence
           follow
           that
           they
           believe
           ,
           That
           the
           Sacrament
           is
           really
           Jesus
           Christ
           .
           On
           the
           contrary
           ,
           they
           hold
           with
           us
           ,
           That
           the
           Sacrament
           is
           true
           bread
           in
           the
           substance
           ,
           the
           consecration
           changing
           nothing
           in
           its
           nature
           ,
           but
           onely
           causing
           that
           flesh
           of
           Christ
           ,
           signified
           by
           the
           bread
           ,
           to
           be
           there
           present
           ,
           and
           to
           be
           exhibited
           to
           them
           who
           communicate
           .
           Or
           suppose
           that
           it
           were
           as
           they
           hold
           ,
           it
           follows
           not
           thence
           ,
           that
           we
           must
           adore
           the
           Sacrament
           .
           For
           because
           God
           is
           essentially
           present
           in
           all
           creatures
           ,
           will
           you
           conclude
           ,
           That
           we
           must
           therefore
           adore
           all
           creatures
           ?
           Who
           sees
           not
           ,
           that
           if
           a
           man
           should
           under
           pretence
           of
           this
           adore
           any
           one
           ,
           he
           would
           be
           straight
           by
           all
           Christians
           held
           an
           idolater
           ?
           The
           Holy
           Spirit
           dwels
           in
           the
           bodies
           of
           the
           faithfull
           ,
           which
           have
           the
           honour
           to
           
             be
             His
             temple
          
           ,
           1
           Cor.
           vi
           .
           19.
           as
           S.
           Paul
           witnesseth
           .
           Is
           this
           to
           say
           that
           a
           man
           must
           or
           may
           adore
           the
           bodies
           of
           Believers
           ?
           The
           Host
           of
           the
           Church
           of
           Rome
           is
           in
           the
           Pix
           ,
           and
           in
           the
           mouth
           ,
           and
           then
           in
           the
           stomach
           of
           them
           who
           receive
           it
           in
           communicating
           .
           Will
           they
           allow
           that
           because
           of
           this
           a
           man
           should
           adore
           the
           Pix
           ,
           and
           the
           mouth
           ,
           and
           the
           stomach
           where
           it
           entreth
           ?
           They
           would
           certainly
           hisse
           at
           a
           man
           that
           should
           conclude
           ,
           that
           we
           must
           adore
           these
           things
           because
           the
           host
           is
           there
           present
           .
        
         
         
           Since
           it
           appears
           by
           these
           inductions
           ,
           that
           those
           things
           ,
           wherein
           is
           any
           subject
           worthy
           of
           adoration
           ,
           ought
           not
           thereupon
           to
           be
           adored
           ;
           't
           is
           cleare
           ,
           not
           onely
           that
           a
           man
           may
           hold
           the
           reall
           presence
           of
           our
           Lord's
           body
           in
           the
           Sacrament
           ,
           without
           being
           obliged
           to
           adore
           the
           Sacrament
           ,
           but
           also
           
             ex
             abundanti
          
           ,
           That
           if
           a
           man
           be
           precisely
           of
           another
           opinion
           ,
           he
           is
           obliged
           not
           to
           adore
           it
           ;
           whence
           it
           follows
           ,
           that
           the
           belief
           of
           the
           Lutherans
           ,
           which
           doth
           onely
           affirm
           the
           reall
           presence
           of
           our
           Lords
           body
           in
           the
           Eucharist
           ,
           is
           so
           farre
           from
           inferring
           the
           adoration
           ,
           that
           on
           the
           quite
           contrary
           it
           inferreth
           ,
           That
           we
           must
           not
           adore
           it
           .
        
         
           2.
           
           But
           then
           in
           the
           second
           place
           ,
           I
           say
           ,
           That
           though
           ,
           according
           to
           the
           laws
           of
           discourse
           ,
           it
           should
           follow
           lawfully
           and
           necessarily
           from
           the
           opinion
           of
           the
           Lutherans
           ,
           that
           we
           must
           adore
           the
           Sacrament
           ;
           yet
           't
           is
           enough
           to
           keep
           me
           from
           abhorring
           their
           communion
           ,
           To
           see
           that
           they
           hold
           not
           this
           adoration
           to
           be
           the
           consequence
           of
           that
           opinion
           ,
           but
           on
           the
           contrary
           reject
           it
           ,
           as
           well
           as
           I.
           For
           a
           man
           may
           hold
           the
           principle
           ,
           who
           doth
           not
           at
           all
           believe
           the
           conclusion
           .
           Possibly
           he
           never
           thinks
           of
           it
           ,
           or
           if
           he
           doth
           think
           on
           it
           ,
           he
           doth
           not
           perceive
           it
           to
           be
           a
           consequence
           from
           those
           premises
           .
           'T
           is
           at
           this
           day
           generally
           received
           in
           our
           scholes
           for
           a
           good
           consequence
           ,
           That
           if
           the
           soul
           of
           man
           come
           from
           the
           substance
           of
           the
           Father
           into
           the
           body
           of
           the
           Sonne
           ,
           it
           may
           die
           and
           is
           mortall
           :
           for
           (
           say
           we
           )
           if
           it
           depend
           upon
           the
           matter
           in
           its
           original
           ,
           it
           depends
           likewise
           on
           it
           in
           its
           being
           .
           So
           that
           when
           the
           matter
           (
           that
           is
           the
           body
           )
           comes
           to
           die
           ,
           the
           soul
           must
           likewise
           necessarily
           be
           extinguished
           ,
           seeing
           the
           subsistence
           of
           the
           one
           depends
           upon
           the
           subsistence
           of
           the
           other
           .
           Will
           you
           hereupon
           say
           ,
           that
           none
           ever
           held
           the
           principle
           of
           this
           discourse
           ,
           
             viz.
             that
             the
             soul
             is
             traduced
             ,
             and
             passeth
             from
             the
             substance
             of
             the
             Father
             to
             the
             Sonne
             ,
          
           who
           did
           not
           likewise
           hold
           the
           conclusion
           ,
           
             viz.
             that
             the
             soul
             is
             mortall
             .
          
           With
           what
           face
           dare
           you
           venture
           to
           assert
           it
           ;
           since
           Tertullian
           and
           many
           other
           Authors
           
           of
           
             very
             great
          
           esteem
           were
           of
           that
           opinion
           ,
           and
           S.
           Augustine
           did
           rather
           approve
           it
           then
           condemn
           it
           ?
           since
           I
           say
           ,
           they
           did
           openly
           believe
           the
           first
           of
           these
           positions
           ,
           and
           expresly
           deny
           the
           second
           .
           So
           S.
           Hilary
           ,
           according
           to
           the
           true
           consequences
           of
           that
           opinion
           which
           he
           held
           concerning
           the
           impassible
           nature
           of
           Christs
           body
           ,
           seems
           to
           me
           to
           have
           been
           obliged
           to
           denie
           the
           truth
           and
           realitie
           of
           our
           redemption
           .
           And
           yet
           who
           dare
           impute
           so
           grievous
           an
           impietie
           to
           such
           a
           Saint
           ?
           I
           should
           never
           have
           done
           ,
           should
           I
           resolve
           to
           set
           down
           here
           all
           the
           examples
           that
           may
           be
           alledged
           to
           this
           purpose
           .
           These
           two
           suffice
           to
           shew
           that
           whoever
           maintains
           an
           ill
           opinion
           ,
           is
           not
           therefore
           to
           be
           held
           guilty
           of
           the
           consequences
           of
           it
           .
        
         
           S●ppose
           then
           it
           were
           true
           ,
           (
           as
           it
           is
           not
           )
           That
           from
           the
           belief
           of
           the
           Lutherans
           concerning
           the
           Eucharist
           ,
           it
           would
           follow
           ,
           That
           we
           must
           adore
           the
           Sacrament
           ;
           Since
           they
           own
           not
           this
           consequence
           ,
           nay
           on
           the
           contrary
           strongly
           reject
           it
           ,
           It
           would
           be
           an
           extreme
           injustice
           to
           ascribe
           it
           to
           them
           .
           And
           as
           it
           would
           have
           been
           a
           want
           of
           charity
           in
           the
           primitive
           Christians
           ,
           to
           have
           avoided
           the
           Communion
           of
           Tertullian
           or
           S.
           Hilary
           ,
           upon
           protence
           ,
           that
           from
           their
           opinions
           ,
           touching
           the
           originall
           of
           the
           soul
           of
           man
           and
           the
           nature
           of
           the
           body
           of
           Christ
           ,
           there
           followed
           many
           propositions
           which
           are
           impious
           and
           contrary
           to
           our
           faith
           ,
           since
           they
           rejected
           and
           abhorred
           them
           :
           so
           would
           it
           be
           in
           my
           mind
           a
           great
           oversight
           now
           ,
           to
           separate
           from
           the
           Lutherans
           upon
           this
           pretended
           consequence
           from
           their
           opinion
           concerning
           the
           holy
           Sacrament
           ,
           if
           it
           could
           be
           deduced
           thence
           (
           as
           it
           cannot
           .
           )
           Since
           they
           themselves
           protest
           ,
           that
           they
           will
           not
           acknowledge
           it
           .
        
         
           But
           as
           for
           them
           of
           Rome
           ,
           't
           is
           quite
           otherwise
           .
           For
           the
           adoration
           of
           the
           Eucharist
           is
           a
           consequence
           of
           their
           doctrine
           concerning
           this
           point
           both
           
             de
             jure
          
           and
           
             de
             facto
          
           ,
           that
           is
           ,
           it
           plainly
           follows
           from
           it
           ,
           and
           they
           expresly
           professe
           and
           practise
           it
           .
        
         
           1.
           
           
             De
             jure
             ;
             it
             follows
             from
             it
             :
          
           For
           if
           the
           subject
           
           which
           we
           call
           the
           
             Sacrament
             of
             the
             Eucharist
          
           ,
           be
           in
           its
           substance
           not
           bread
           (
           as
           we
           believe
           )
           but
           the
           body
           of
           Christ
           (
           as
           they
           hold
           )
           't
           is
           evident
           that
           men
           both
           may
           and
           ought
           to
           adore
           it
           ,
           seeing
           that
           the
           body
           of
           Christ
           is
           a
           subject
           adorable
           .
           And
           then
           it
           follows
           from
           it
        
         
           2.
           
           
             De
             facto
             ;
             they
             practise
             it
             .
          
           For
           who
           knows
           not
           ,
           that
           there
           is
           not
           any
           one
           Article
           in
           all
           the
           
             Romane
             religion
          
           ,
           which
           is
           professed
           more
           publickly
           ,
           pressed
           more
           severely
           ,
           exercised
           more
           devoutly
           ,
           then
           this
           
             of
             adoring
             the
             Host
          
           ?
        
         
           Since
           then
           they
           hold
           this
           article
           both
           
             de
             jure
          
           ,
           according
           to
           the
           plain
           consequences
           of
           their
           belief
           in
           the
           point
           of
           the
           Eucharist
           :
           and
           
             de
             facto
          
           ,
           in
           their
           confessions
           ,
           and
           practises
           ;
           and
           That
           the
           Lutherans
           on
           the
           contrary
           hold
           them
           not
           ,
           neither
           in
           one
           manner
           nor
           the
           other
           ,
           neither
           
             in
             thesi
          
           ,
           nor
           hypothesi
           ;
           'T
           is
           cleare
           ,
           That
           our
           bearing
           with
           the
           latter
           ,
           without
           separating
           from
           them
           for
           the
           diversitie
           that
           is
           between
           them
           and
           us
           about
           the
           point
           of
           the
           Eucharist
           ;
           doth
           no
           way
           inferre
           that
           we
           should
           do
           as
           much
           with
           the
           former
           .
        
      
       
         
           CHAP.
           X.
           That
           the
           dignitie
           and
           excellency
           of
           the
           Eucharist
           ,
           doth
           not
           hinder
           it
           from
           being
           a
           grievous
           and
           deadly
           offense
           to
           adore
           it
           ,
           if
           it
           be
           bread
           in
           substance
           as
           we
           believe
           .
        
         
           Object
           .
           BUt
           you
           'l
           say
           ,
           That
           you
           esteem
           it
           a
           rude
           comparison
           to
           liken
           the
           adoration
           ,
           which
           the
           Church
           of
           Rome
           gives
           the
           Eucharist
           ,
           to
           the
           services
           that
           the
           profane
           Pagans
           or
           debauched
           Israelites
           gave
           to
           
             mere
             creatures
          
           .
           For
           they
           adored
           idols
           ,
           whereas
           the
           Eucharist
           is
           a
           divine
           Sacrament
           .
           So
           that
           it
           seems
           an
           abuse
           of
           the
           Scripture
           to
           scare
           us
           with
           those
           threats
           and
           curses
           that
           it
           denounceth
           against
           such
           kind
           of
           people
           ;
           seeing
           the
           object
           which
           they
           served
           was
           so
           different
           
           from
           that
           which
           Rome
           will
           have
           us
           to
           adore
           .
           We
           confesse
           we
           perform
           this
           action
           ,
           but
           't
           is
           to
           one
           of
           the
           Institutions
           of
           our
           Master
           ,
           and
           for
           you
           to
           equall
           that
           and
           compare
           it
           with
           an
           idol
           ,
           'T
           is
           very
           unbeseeming
           .
        
         
           Answ
           .
           Thanks
           ,
           be
           to
           God
           ,
           we
           have
           a
           clean
           other
           opinion
           of
           the
           Eucharist
           .
           We
           hold
           it
           (
           as
           it
           is
           indeed
           )
           a
           very
           holy
           Sacrament
           of
           the
           body
           and
           bloud
           of
           our
           Lord
           ,
           to
           be
           one
           of
           the
           most
           precious
           instruments
           of
           his
           grace
           ,
           which
           being
           lawfully
           and
           rightly
           celebrated
           ,
           communicateth
           to
           us
           all
           the
           treasures
           of
           heaven
           ,
           the
           flesh
           and
           bloud
           of
           Christ
           ,
           the
           pardon
           of
           our
           sinnes
           ,
           the
           peace
           of
           our
           consciences
           ,
           the
           sanctification
           of
           our
           souls
           ,
           and
           the
           right
           to
           a
           blessed
           immortalitie
           .
           Farre
           be
           it
           from
           us
           to
           give
           it
           the
           profane
           and
           infamous
           name
           of
           an
           idol
           .
           We
           will
           not
           say
           ,
           that
           it
           is
           simply
           and
           onely
           bread
           :
           and
           if
           any
           of
           us
           do
           chance
           to
           speak
           so
           ,
           in
           saying
           that
           't
           is
           bread
           ,
           he
           means
           in
           regard
           of
           the
           substance
           of
           the
           thing
           ,
           not
           in
           regard
           of
           its
           vertue
           or
           dignity
           ;
           in
           regard
           of
           which
           we
           believe
           that
           it
           is
           quite
           another
           thing
           from
           bread
           .
           We
           should
           take
           the
           word
           in
           the
           same
           sense
           that
           Gregory
           Nyssen
           doth
           on
           the
           like
           subject
           ,
           who
           speaking
           of
           the
           
             water
             in
             Baptisme
             [
             Orat.
             in
             Bapt.
             Christ
             .
             p.
             803.
             tom
             .
          
           2.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           ]
           saith
           ,
           
             That
             it
             is
             nothing
             else
             but
             water
             ,
          
           he
           means
           in
           its
           nature
           .
           For
           in
           the
           grace
           ,
           't
           is
           another
           thing
           beside
           water
           ,
           and
           both
           the
           Scriptures
           teach
           it
           to
           be
           so
           ,
           and
           all
           Christians
           believe
           it
           ,
           and
           this
           holy
           Doctour
           particularly
           witnesseth
           it
           in
           divers
           places
           .
           
             [
             Id.
             ibid.
             p.
             801.
             c.
             4.
             &
             orat
             .
             Catech.
             c.
             33.
             ]
          
           We
           therefore
           do
           willingly
           give
           to
           the
           Sacrament
           all
           those
           advantages
           and
           respects
           that
           justly
           belong
           to
           it
           ,
           and
           not
           to
           any
           idol
           .
        
         
           But
           if
           this
           be
           a
           creature
           ,
           as
           we
           believe
           it
           to
           be
           ,
           the
           excellence
           and
           dignitie
           thereof
           (
           as
           great
           as
           you
           set
           it
           forth
           )
           will
           not
           at
           all
           excuse
           their
           crime
           who
           adore
           it
           .
           For
           the
           Lord
           forbids
           us
           to
           adore
           ,
           not
           base
           or
           vain
           things
           onely
           ,
           as
           onions
           ,
           and
           the
           Cats
           of
           the
           Egyptians
           ,
           and
           the
           idols
           of
           the
           Pagans
           ,
           which
           have
           not
           any
           subsistence
           in
           nature
           ,
           
           or
           any
           where
           else
           except
           in
           their
           false
           imaginations
           ;
           but
           he
           forbids
           us
           generally
           and
           absolutely
           ,
           to
           adore
           any
           creature
           what
           ever
           it
           be
           ;
           whether
           it
           creep
           upon
           the
           ground
           ,
           or
           shine
           in
           heaven
           ;
           whether
           it
           swim
           in
           the
           water
           ,
           or
           flie
           in
           the
           aire
           ;
           animate
           or
           inanimate
           ;
           visible
           or
           invisible
           ;
           corporeall
           or
           spiritual
           ;
           profane
           or
           sacred
           ;
           comprehending
           under
           the
           same
           condemnation
           all
           those
           ,
           who
           worship
           any
           creature
           what
           ever
           it
           be
           ,
           as
           guilty
           of
           the
           same
           crime
           ,
           and
           subject
           to
           the
           same
           punishment
           .
        
         
           And
           
             de
             facto
          
           ,
           the
           thing
           is
           very
           evident
           ;
           for
           this
           adoration
           which
           we
           give
           to
           God
           ,
           being
           an
           acknowledgement
           of
           his
           Soveraignty
           ,
           &
           a
           duty
           like
           to
           the
           love
           which
           a
           woman
           oweth
           to
           her
           lawfull
           husband
           ,
           Who
           doth
           not
           perceive
           ,
           that
           it
           is
           a
           manifest
           crime
           to
           give
           it
           to
           any
           other
           but
           to
           him
           ,
           &
           that
           the
           differences
           of
           the
           subjects
           to
           which
           men
           give
           it
           are
           no
           way
           considerable
           in
           this
           particular
           ;
           seeing
           (
           though
           they
           may
           differ
           in
           other
           things
           )
           they
           are
           all
           one
           in
           this
           ,
           That
           they
           are
           not
           God
           Almighty
           ,
           to
           whom
           alone
           we
           are
           to
           give
           that
           kind
           of
           homage
           ?
           The
           dignity
           of
           
             Charles
             Cardinall
             of
             Bourbon
          
           ,
           and
           the
           affinitie
           he
           had
           with
           the
           late
           
             King
             of
             France
          
           of
           Glorious
           memory
           (
           being
           his
           Nephew
           )
           did
           not
           excuse
           them
           who
           gave
           him
           the
           name
           and
           honour
           of
           King
           ,
           and
           did
           not
           keep
           their
           fault
           from
           being
           a
           true
           Rebellion
           ,
           and
           a
           crime
           of
           Treason
           ,
           against
           the
           Supreme
           Governour
           .
           And
           the
           honour
           which
           Joseph
           had
           in
           the
           house
           of
           Potiphar
           ,
           being
           his
           deare
           and
           best
           beloved
           servant
           ,
           did
           not
           at
           all
           justifie
           the
           love
           his
           Mistresse
           bore
           him
           .
           Who
           ever
           she
           be
           that
           yields
           to
           another
           man
           the
           affection
           she
           ow's
           to
           none
           but
           to
           her
           husband
           ,
           renders
           her self
           manifestly
           guilty
           of
           adultery
           .
           'T
           is
           not
           needfull
           to
           know
           who
           it
           is
           that
           she
           loveth
           :
           'T
           is
           enough
           for
           her
           condemnation
           that
           it
           is
           
             not
             her
             husband
          
           .
           If
           then
           the
           thing
           to
           which
           you
           render
           the
           adoration
           of
           latria
           ,
           be
           any
           thing
           but
           the
           Great
           God
           ,
           Creatour
           of
           the
           universe
           ,
           you
           are
           extremely
           blameable
           for
           it
           .
           It
           matters
           not
           a
           whit
           what
           else
           the
           nature
           or
           the
           dignity
           thereof
           be
           .
           What
           ever
           it
           is
           ,
           it
           s
           not
           
           being
           God
           (
           to
           whom
           alone
           you
           owe
           such
           a
           service
           )
           is
           enough
           for
           your
           condemnation
           and
           conviction
           of
           having
           committed
           Treason
           against
           the
           Majestie
           of
           your
           Soveraigne
           ,
           of
           having
           violated
           the
           promise
           of
           sacred
           wedlock
           ,
           which
           he
           hath
           vouchsafed
           to
           contract
           with
           you
           .
           You
           are
           evidently
           a
           rebell
           ,
           and
           a
           faithlesse
           spouse
           ,
           and
           will
           never
           be
           able
           to
           avoid
           the
           infamy
           and
           the
           punishments
           due
           to
           this
           crime
           ,
           unlesse
           you
           wash
           your
           fault
           with
           tears
           of
           a
           reall
           and
           sad
           repentance
           .
        
         
           If
           it
           were
           otherwise
           ,
           a
           man
           might
           quit
           (
           or
           at
           least
           excuse
           )
           them
           that
           adored
           
             the
             Sun
          
           ,
           the
           eye
           of
           the
           world
           ,
           the
           most
           beautifull
           and
           expresse
           image
           of
           the
           Creatour
           that
           can
           be
           beheld
           in
           all
           nature
           ,
           His
           punctual
           and
           admirable
           servant
           ,
           which
           bears
           so
           clearly
           upon
           it self
           the
           marks
           of
           his
           power
           and
           wisdome
           .
           A
           man
           might
           then
           defend
           the
           service
           that
           the
           Israelites
           gave
           to
           the
           
             brazen
             serpent
          
           ,
           offering
           thereto
           incense
           ;
           since
           it
           was
           not
           an
           Idol
           which
           they
           served
           ,
           but
           a
           precious
           memoriall
           of
           the
           bounty
           of
           God
           ,
           an
           instrument
           of
           his
           goodnesse
           ,
           and
           in
           some
           sense
           a
           Sacrament
           of
           his
           grace
           .
           A
           man
           might
           then
           maintain
           the
           action
           of
           the
           Collyridians
           ,
           who
           adored
           the
           
             Blessed
             Virgin
          
           ;
           since
           the
           object
           of
           their
           service
           was
           not
           a
           
             Pagan
             Idol
          
           ,
           but
           the
           most
           Holy
           and
           most
           excellent
           of
           all
           women
           ,
           the
           Mother
           of
           our
           Common
           Lord
           ,
           the
           pavilion
           wherein
           he
           vouchsafed
           to
           lodge
           his
           glory
           ,
           the
           
             sacred
             vessell
          
           where
           he
           did
           so
           spread
           abroad
           his
           graces
           .
           A
           man
           might
           justifie
           the
           Soveraigne
           service
           that
           the
           Arians
           gave
           to
           their
           Christ
           :
           for
           though
           they
           made
           him
           a
           creature
           ,
           yet
           they
           supposed
           him
           the
           most
           noble
           and
           most
           excellent
           of
           all
           the
           creation
           ,
           and
           the
           instrument
           that
           the
           Eternall
           Father
           made
           use
           of
           ,
           for
           the
           creation
           first
           ,
           and
           then
           the
           redemption
           of
           the
           world
           .
        
         
           But
           the
           honour
           of
           these
           things
           ,
           and
           the
           dignity
           they
           have
           in
           coming
           so
           neare
           our
           Lord
           and
           great
           Master
           ,
           hinders
           not
           those
           who
           adore
           them
           from
           being
           condemned
           as
           worshippers
           of
           the
           creature
           .
           For
           who
           knows
           not
           ,
           that
           God
           in
           the
           Scriptures
           ,
           Job
           xxxi
           .
           26
           ,
           27
           ,
           28.
           
           
           Deut.
           iiii
           .
           19.
           &
           xvii
           .
           2
           ,
           3.
           puts
           those
           who
           worship
           the
           Sunne
           and
           Moon
           and
           Starres
           in
           the
           rank
           of
           the
           most
           noted
           Idolaters
           ?
           and
           strictly
           forbids
           His
           people
           to
           imitate
           them
           ?
           And
           who
           knows
           not
           ,
           that
           the
           good
           King
           Ezechiah
           did
           so
           extremely
           abhorre
           the
           service
           of
           the
           
             brazen
             serpent
          
           ,
           that
           to
           abolish
           the
           use
           of
           it
           ,
           he
           was
           not
           afraid
           to
           break
           the
           sacred
           monument
           of
           the
           great
           miracles
           of
           God
           ,
           calling
           it
           by
           way
           of
           loathing
           ,
           2
           Kings
           xxiii
           .
           5
           ,
           11.
           
           Nehustan
           ,
           that
           is
           ,
           a
           vain
           and
           unprofitable
           piece
           of
           brasse
           .
           And
           then
           for
           the
           Collyridians
           ,
           the
           respect
           which
           we
           give
           to
           the
           
             Blessed
             Virgin
          
           ,
           whom
           those
           superstitious
           women
           took
           for
           the
           object
           of
           their
           folly
           ,
           hindered
           not
           the
           Church
           then
           from
           calling
           it
           
             [
             Epiph.
             Haer.
             79.
             p.
             1058.
             
             &
          
           1061.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           ]
           
             an
             heresie
          
           ,
           or
           
             a
             sect
             of
             such
             as
             made
             idols
             ,
          
           and
           to
           alledge
           against
           them
           all
           the
           precepts
           and
           examples
           which
           the
           Scripture
           giveth
           us
           for
           the
           adoration
           of
           the
           
             one
             sole
             God.
          
           The
           dignity
           that
           the
           Arians
           attributed
           to
           their
           imaginary
           Christ
           ,
           hindered
           not
           the
           most
           holy
           Doctours
           of
           the
           Primitive
           Church
           
             [
             Athanas
             .
             Orat
             .
             1.
             contra
             Ari.
             tom
             .
             1.
             p.
             297.
             
             B.
             &
             314.
             
             A.
             &
             orat
             .
             3.
             p.
             385.
             
             C.
             &
             orat
             .
             4.
             p.
             468.
             
             Cyril
             .
             in
             Joh.
             l.
             9.
             c.
             41.
             p.
             471.
             
             A.
             &
             Thesaur
             .
             l.
             2.
             c.
             1.
             p.
             30.
             
             C.
             &
             l.
             12.
             c.
             4.
             &c.
             ]
          
           from
           accusing
           them
           of
           Idolatry
           ,
           and
           calling
           them
           Idolaters
           ;
           because
           as
           excellent
           as
           they
           imagined
           that
           Christ
           whom
           they
           believed
           on
           ,
           they
           thought
           him
           but
           a
           creature
           ,
           and
           by
           consequence
           could
           not
           render
           to
           him
           the
           service
           due
           to
           the
           Deitie
           ,
           without
           manifestly
           adoring
           a
           creature
           .
        
         
           The
           vanity
           of
           this
           pretence
           doth
           yet
           more
           plainly
           appear
           ,
           in
           that
           the
           most
           excellent
           servants
           of
           God
           have
           refused
           that
           adoration
           which
           sometimes
           hath
           been
           yielded
           to
           them
           .
           For
           even
           as
           Joseph
           was
           seized
           with
           a
           just
           horrour
           ,
           seeing
           the
           ungodly
           lust
           of
           his
           Mistresse
           ;
           and
           opposed
           her
           designe
           ,
           who
           would
           have
           given
           him
           that
           which
           she
           owed
           onely
           to
           her
           husband
           ;
           and
           not
           being
           able
           by
           his
           grave
           and
           wise
           Remonstrances
           to
           quench
           
           her
           base
           heat
           ,
           he
           fled
           away
           from
           her
           ,
           esteeming
           it
           a
           blemish
           to
           him
           to
           be
           in
           such
           
             unchast
             hands
          
           ;
           shewing
           sufficiently
           ,
           that
           he
           held
           this
           attempt
           of
           hers
           to
           be
           a
           great
           abomination
           .
           Semblably
           ,
           the
           faithfull
           servants
           of
           God
           have
           often
           very
           rudely
           thrust
           away
           them
           ,
           who
           would
           have
           given
           Them
           that
           service
           ,
           which
           is
           due
           onely
           to
           their
           Master
           ;
           and
           have
           taken
           such
           honour
           in
           very
           great
           indignation
           .
           
             S.
             John
          
           in
           a
           transportation
           of
           Spirit
           ,
           being
           twice
           cast
           at
           the
           feet
           of
           an
           Angel
           (
           who
           discovered
           to
           him
           the
           secrets
           of
           heaven
           )
           intending
           to
           adore
           him
           ,
           was
           twice
           taken
           up
           .
           That
           Sacred
           Minister
           of
           God
           would
           by
           no
           means
           consent
           ,
           that
           S.
           John
           should
           render
           unto
           him
           that
           honour
           ;
           
             Take
             heed
          
           ,
           saith
           he
           ,
           Revel
           .
           xix
           .
           10.
           &
           xxii
           .
           8
           ,
           9.
           
             that
             thou
             do
             it
             not
             ,
             I
             am
             thy
             fellow
             servant
             ,
             and
             of
             thy
             brethren
             which
             bear
             witnesse
             to
             Jesus
             ,
             Adore
             God.
          
           In
           the
           same
           sort
           did
           S.
           Peter
           the
           Apostle
           of
           our
           Lord
           take
           up
           Cornelius
           the
           Centurion
           ,
           when
           he
           was
           at
           his
           feet
           ,
           adoring
           him
           .
           
             Stand
             up
          
           ,
           said
           he
           ,
           Act.
           x.
           26.
           
           
             I
             also
             am
             a
             man.
          
           In
           like
           manner
           S.
           Paul
           and
           S.
           Barnabas
           ,
           seeing
           that
           the
           Lycaonians
           would
           offer
           them
           those
           sacrifices
           ,
           which
           they
           were
           wont
           to
           offer
           to
           their
           Gods
           ,
           took
           such
           a
           displesure
           ,
           that
           they
           rent
           their
           garments
           ;
           crying
           out
           ,
           Act.
           xiiii
           .
           13
           ,
           14
           ,
           15.
           
           
             Sirs
             ,
             Why
             do
             ye
             thus
             ?
             We
             also
             are
             men
             ,
             subject
             to
             the
             same
             passions
             with
             you
             .
          
           And
           we
           need
           not
           doubt
           ,
           but
           that
           the
           sunne
           ,
           moon
           ,
           and
           starres
           ,
           and
           other
           inanimate
           creatures
           would
           reject
           those
           services
           ,
           which
           are
           given
           them
           by
           the
           Pagans
           ,
           with
           the
           like
           indignation
           ,
           were
           their
           nature
           capable
           of
           it
           .
           
             [
             Et
             si
             indignari
             potest
             ,
             acerbius
             indignatur
             contra
             falsò
             honorantem
             quàm
             contra
             contumeliosum
          
           saith
           S.
           Augustine
           
             T.
             8.
             fol.
             216.
             in
             Psal
             .
             93.
             praef
             .
             ]
             Could
             the
             Sun
             be
             angry
             ,
             he
             would
             chafe
             lesse
             to
             see
             himself
             ill
             used
             ,
             then
             falsely
             honoured
             by
             mankind
             .
          
           And
           let
           them
           not
           here
           object
           ,
           That
           Gods
           people
           have
           sometime
           worshipped
           Angels
           ;
           It
           being
           cleare
           out
           of
           the
           Scripture
           ,
           and
           acknowledged
           by
           all
           Christians
           ,
           That
           at
           such
           times
           either
           the
           Angel
           adored
           was
           the
           
             Sonne
             of
             God
          
           ,
           who
           under
           the
           
           Old
           Testament
           appeared
           sometimes
           to
           the
           Fathers
           in
           shape
           of
           an
           Angel
           ;
           or
           if
           it
           was
           a
           creature
           ,
           That
           the
           adoration
           given
           to
           him
           by
           the
           people
           of
           God
           ,
           was
           an
           honour
           farre
           below
           that
           which
           we
           give
           to
           God
           ,
           and
           that
           which
           the
           Romanists
           commonly
           call
           
             the
             adoration
             of
             latria
          
           .
           Otherwise
           they
           should
           openly
           have
           broken
           the
           first
           and
           principall
           article
           of
           the
           Law
           ,
           which
           so
           severely
           forbids
           giving
           the
           other
           service
           (
           adoration
           )
           to
           any
           but
           to
           God
           alone
           .
        
         
           As
           for
           those
           passages
           of
           the
           Bible
           ,
           which
           tell
           us
           ,
           in
           the
           Old
           
             vulgar
             Latine
          
           translation
           Psal
           .
           xcix
           .
           (
           Lat.
           xcviii
           .
           )
           5.
           
           That
           the
           Ark
           of
           the
           Ancient
           Covenant
           
             might
             be
             adored
          
           ,
           or
           in
           effect
           that
           it
           was
           so
           .
           Either
           we
           must
           say
           (
           as
           our
           Authours
           do
           )
           that
           the
           People
           of
           God
           were
           wont
           to
           prostrate
           themselves
           before
           the
           Ark
           (
           the
           service
           of
           God
           being
           in
           those
           dayes
           to
           be
           made
           particularly
           towards
           that
           place
           where
           the
           Ark
           was
           )
           or
           That
           this
           adoration
           of
           the
           Ark
           was
           a
           kind
           of
           honour
           lesse
           then
           that
           of
           latria
           ,
           which
           is
           due
           to
           none
           but
           God
           ;
           or
           we
           may
           have
           recourse
           to
           the
           subtility
           of
           S.
           Augustine
           ,
           who
           in
           severall
           places
           understands
           by
           
             the
             footstool
             of
             God
          
           ,
           the
           humanity
           of
           J.
           Christ
           ,
           personally
           united
           to
           the
           Godhead
           ,
           and
           by
           consequent
           truly
           and
           properly
           adorable
           ;
           and
           in
           conclusion
           ,
           we
           may
           rather
           admit
           any
           interpretation
           ,
           then
           overthrow
           the
           foundation
           of
           piety
           and
           religion
           ,
           by
           granting
           that
           the
           highest
           worship
           is
           to
           be
           given
           to
           any
           but
           the
           
             Highest
             God.
          
           For
           ,
           as
           for
           that
           relative
           and
           
             mediate
             adoration
          
           ,
           which
           some
           of
           the
           Divines
           of
           the
           Church
           of
           Rome
           talk
           of
           upon
           this
           occasion
           ,
           't
           will
           do
           us
           no
           good
           ,
           and
           that
           for
           three
           reasons
           .
        
         
           1.
           
           Because
           this
           distinction
           of
           
             absolute
             and
             relative
          
           service
           ,
           
             mediate
             and
             immediate
          
           (
           as
           they
           speak
           )
           is
           an
           invention
           of
           their
           own
           brain
           and
           not
           able
           to
           satisfie
           conscience
           .
           For
           though
           the
           honour
           which
           we
           give
           to
           Embassadours
           ,
           or
           to
           other
           representations
           ,
           are
           referred
           indeed
           to
           the
           persons
           whom
           they
           represent
           ;
           whence
           it
           comes
           to
           passe
           that
           a
           Prince
           is
           honoured
           in
           his
           Vicegerents
           ,
           
           and
           God
           in
           his
           Ministers
           ,
           and
           in
           his
           Sacraments
           ;
           yet
           neverthelesse
           the
           honour
           which
           we
           give
           to
           one
           ,
           differs
           farre
           from
           that
           which
           we
           give
           to
           the
           rest
           .
           This
           is
           evident
           in
           
             civil
             conversation
          
           .
           For
           what
           King
           would
           suffer
           subjects
           to
           give
           the
           name
           of
           King
           or
           Soveraigne
           to
           his
           Ministers
           and
           Officers
           ,
           under
           colour
           that
           they
           represent
           his
           Majestie
           ,
           and
           exercise
           his
           Authoritie
           every
           one
           in
           their
           charge
           .
           The
           respect
           which
           we
           give
           them
           redounds
           indeed
           to
           their
           Master
           ,
           I
           confesse
           it
           ,
           but
           't
           is
           clean
           another
           kind
           of
           honour
           then
           that
           which
           we
           render
           Him.
           'T
           is
           iust
           so
           in
           the
           Sacraments
           of
           Religion
           .
           For
           example
           ,
           the
           reverence
           wherewith
           we
           receive
           Holy
           Baptisme
           ,
           redoundeth
           doubtlesse
           to
           the
           glory
           of
           J.
           Christ
           ,
           who
           instituted
           it
           ,
           and
           of
           the
           H.
           Ghost
           whose
           efficacy
           it
           represents
           .
           Now
           if
           a
           Christian
           should
           hereupon
           ,
           pretending
           this
           ,
           affirm
           ,
           That
           a
           man
           might
           lawfully
           
             adore
             baptisme
          
           with
           the
           same
           adoration
           that
           is
           due
           to
           J.
           Christ
           or
           to
           the
           H.
           Ghost
           ,
           Would
           not
           he
           be
           ridiculous
           even
           to
           our
           Adversaries
           ?
        
         
           But
           we
           need
           not
           further
           examine
           this
           distinction
           in
           this
           place
           .
           For
           Secondly
           ,
           if
           you
           look
           to
           the
           bottome
           of
           it
           ,
           Rome
           doth
           not
           make
           use
           of
           it
           in
           this
           dispute
           ,
           she
           would
           have
           us
           render
           to
           the
           Eucharist
           an
           adoration
           not
           mediate
           ,
           but
           immediate
           ;
           not
           relative
           but
           absolute
           ;
           and
           which
           terminateth
           in
           the
           same
           subject
           ,
           which
           is
           there
           present
           under
           the
           species
           of
           bread
           and
           wine
           ;
           thinking
           that
           it
           is
           really
           and
           personally
           
             the
             Sonne
             of
             God.
          
           So
           that
           though
           the
           use
           of
           this
           distinction
           might
           excuse
           the
           service
           given
           to
           a
           creature
           ,
           yet
           it
           will
           never
           serve
           to
           justifie
           that
           which
           They
           would
           have
           us
           give
           to
           the
           Romane
           Sacrament
           ,
           which
           they
           pretend
           is
           personally
           the
           Creato●r
           .
        
         
           Finally
           ,
           though
           others
           might
           with
           some
           reason
           use
           the
           distinction
           ,
           yet
           't
           is
           cleare
           ,
           That
           't
           is
           of
           no
           use
           to
           us
           ,
           who
           esteem
           it
           vain
           and
           without
           any
           foundation
           ,
           who
           hold
           all
           them
           really
           guilty
           of
           Creature-worship
           ,
           and
           heirs
           to
           all
           the
           curses
           which
           God
           threatens
           against
           it
           ,
           who
           
           (
           under
           any
           pretence
           whatsoever
           )
           render
           to
           any
           creature
           that
           Soveraigne
           kind
           of
           homage
           and
           service
           ,
           which
           is
           due
           to
           none
           but
           the
           Creatour
           ;
           whether
           they
           terminate
           their
           adoration
           in
           the
           object
           it self
           which
           they
           adore
           ,
           or
           whether
           they
           let
           it
           passe
           to
           some
           other
           whereto
           it
           hath
           reference
           .
           As
           men
           hold
           that
           Woman
           in
           all
           reason
           guilty
           of
           adultery
           ,
           who
           shall
           cause
           any
           but
           her
           lawfull
           husband
           to
           share
           of
           her
           love
           and
           marriage
           bed
           ;
           though
           she
           may
           plead
           for
           her self
           ,
           That
           the
           designe
           in
           committing
           such
           an
           act
           ,
           or
           the
           cause
           whereby
           she
           was
           moved
           ,
           or
           the
           manner
           of
           her
           proceeding
           was
           this
           or
           that
           ,
           The
           businesse
           is
           no
           way
           capable
           of
           being
           justified
           .
        
         
           Thus
           I
           hope
           ,
           it
           appeareth
           cleare
           enough
           ,
           that
           if
           the
           Eucharist
           be
           truly
           bread
           (
           as
           we
           believe
           it
           )
           neither
           the
           dignitie
           of
           its
           use
           in
           religion
           ,
           nor
           the
           reference
           that
           it
           hath
           to
           the
           body
           and
           bloud
           of
           
             Christ
             Jesus
          
           ,
           will
           save
           us
           ,
           either
           from
           the
           crime
           of
           having
           adored
           a
           creature
           ,
           or
           from
           the
           punishments
           and
           curses
           that
           such
           a
           deed
           deserveth
           ;
           if
           believing
           as
           we
           do
           ,
           we
           should
           dare
           to
           give
           that
           service
           and
           reverence
           to
           it
           ,
           which
           the
           Romane
           Church
           commandeth
           us
           .
        
      
       
         
           CHAP.
           XI
           .
           That
           the
           opinion
           which
           those
           of
           the
           Romane
           Church
           have
           touching
           the
           Eucharist
           ,
           excuseth
           not
           such
           as
           adore
           it
           .
        
         
           Object
           .
           BUt
           you
           'l
           say
           ,
           That
           she
           believes
           the
           Sacrament
           which
           she
           adoreth
           is
           not
           a
           creature
           but
           
             Jesus
             Christ
          
           ,
           the
           Lord
           of
           glory
           ;
           a
           subject
           really
           to
           be
           adored
           ,
           because
           he
           is
           God
           Eternall
           ,
           of
           the
           same
           essence
           with
           the
           Father
           .
           So
           that
           if
           it
           be
           supposed
           an
           errour
           ,
           't
           will
           not
           amount
           to
           be
           criminall
           ,
           or
           a
           mortall
           sinne
           ,
           because
           the
           subject
           which
           the
           Church
           of
           Rome
           adoreth
           deserves
           ,
           as
           all
           Christians
           confesse
           ,
           to
           be
           adored
           ,
           if
           it
           be
           really
           (
           what
           she
           thinks
           it
           to
           be
           )
           
             Jesus
             Christ
          
           .
        
         
         
           Answ
           .
           But
           who
           is
           there
           that
           doth
           not
           see
           ,
           if
           he
           observe
           ,
           First
           ,
           That
           this
           consideration
           is
           false
           and
           vain
           in
           it self
           ;
           and
           Secondly
           ,
           that
           though
           it
           were
           true
           ,
           yet
           it
           were
           
             nothing
             to
             the
             purpose
          
           ?
        
         
           First
           ,
           it
           is
           false
           .
           And
           't
           is
           plain
           that
           the
           Romanists
           themselves
           think
           this
           excuse
           a
           trifle
           ,
           since
           determining
           (
           though
           very
           rashly
           )
           that
           the
           Eucharist
           was
           in
           all
           ages
           adored
           by
           Christians
           ,
           they
           say
           ,
           
             That
             no
             man
             can
             doubt
             ,
             but
             that
             ,
             if
             the
             Eucharist
             were
             bread
             ,
             all
             the
             Church
             for
             M
             D.
             yeares
             were
             idolatrous
             .
             And
             so
             that
             as
             many
             of
             our
             Ancestours
             as
             adored
             the
             Sacrament
             were
             all
             damned
             ,
             adoring
             bread
             in
             stead
             of
             the
             Creatour
             .
             Joh.
             Fisher
             Roff.
             lib.
             1.
             contra
             Oecolamp
             .
             cap.
             2.
             fol.
          
           3.
           b.
           And
           their
           argument
           were
           good
           ,
           but
           that
           't
           is
           built
           on
           a
           false
           supposall
           ,
           viz.
           That
           the
           Church
           for
           the
           first
           fifteen
           hundred
           yeares
           adored
           the
           Eucharist
           .
           For
           if
           the
           estimate
           of
           a
           religious
           worship
           be
           to
           be
           taken
           from
           the
           opinion
           that
           those
           which
           use
           it
           have
           of
           it
           ,
           ye
           shall
           scarce
           find
           any
           ,
           which
           either
           can
           be
           called
           justly
           an
           
             adoration
             of
             the
             creature
          
           ,
           or
           condemned
           in
           conclusion
           ,
           as
           forbidden
           by
           our
           Lord.
           The
           Pagans
           will
           by
           this
           means
           preserve
           themselves
           from
           that
           crime
           ,
           which
           S.
           Paul
           chargeth
           them
           with
           ,
           of
           having
           
             adored
             the
             Creature
          
           ,
           Rom.
           i.
           25.
           and
           
             served
             them
             which
             by
             nature
             are
             no
             Gods
             ,
          
           Gal.
           iv
           .
           8.
           
           For
           they
           will
           plead
           ,
           That
           they
           believed
           that
           Jupiter
           (
           to
           whom
           they
           gave
           soveraigne
           adoration
           )
           was
           the
           great
           God
           ,
           creatour
           and
           preserver
           of
           the
           world
           ,
           
             the
             Father
             of
             Gods
             and
             men
             ,
          
           as
           their
           Poets
           ordinarily
           term
           him
           .
           And
           no
           man
           can
           denie
           ,
           but
           that
           a
           person
           of
           such
           a
           qualitie
           deserveth
           adoration
           :
           and
           so
           ,
           according
           to
           these
           principles
           ,
           no
           man
           should
           accuse
           them
           of
           idolatry
           ,
           for
           giving
           adoration
           to
           a
           subject
           which
           they
           thought
           deserved
           it
           .
           And
           if
           the
           Israelites
           believed
           ,
           that
           the
           golden
           calf
           was
           really
           the
           
             God
             which
             brought
             them
             out
             of
             Egypt
             ,
          
           Exod.
           xxxii
           .
           (
           as
           the
           most
           part
           of
           the
           Romane
           Divines
           seem
           to
           hold
           )
           they
           might
           with
           the
           same
           colour
           and
           shift
           excuse
           themselves
           ,
           for
           that
           worship
           which
           they
           did
           to
           it
           in
           the
           
           wildernesse
           ,
           &
           say
           that
           they
           took
           it
           for
           their
           Lord.
           They
           might
           have
           affirmed
           ,
           That
           it
           was
           their
           ignorance
           to
           take
           their
           molten
           image
           for
           a
           God
           ,
           but
           not
           idolatry
           to
           adore
           it
           ,
           having
           once
           imposed
           upon
           it
           that
           name
           .
           The
           Collyridians
           that
           adored
           the
           B.
           Virgin
           ,
           as
           we
           said
           even
           now
           ,
           would
           have
           been
           able
           by
           this
           means
           to
           defend
           themselves
           against
           S.
           Epiphanius
           (
           who
           taxeth
           them
           expresly
           of
           idolatrie
           )
           if
           they
           did
           but
           think
           ,
           as
           Card.
           Baronius
           supposeth
           ,
           that
           the
           B.
           Virgin
           was
           really
           a
           Deity
           ,
           and
           that
           she
           had
           nothing
           humane
           in
           her
           .
           For
           they
           would
           have
           said
           ,
           suppose
           it
           were
           an
           errour
           to
           think
           the
           Blessed
           Virgin
           a
           Goddesse
           ;
           yet
           the
           service
           which
           We
           render
           her
           ,
           who
           are
           of
           this
           opinion
           ,
           cannot
           be
           so
           ill
           interpreted
           ,
           as
           to
           be
           Idolatry
           ;
           seeing
           that
           such
           a
           service
           is
           due
           to
           that
           nature
           which
           they
           attribute
           to
           Her.
           S.
           Augustine
           in
           his
           preface
           to
           his
           Sermons
           on
           the
           xciii
           .
           Psalme
           ,
           
             p.
             216.
             I.
             Tom.
          
           8.
           speaks
           of
           certain
           hereticks
           that
           honoured
           the
           Sun
           ,
           and
           said
           ,
           
             That
             it
             was
             J.
             Christ
          
           .
           Such
           may
           in
           the
           same
           manner
           excuse
           the
           service
           that
           they
           rendred
           to
           this
           great
           luminarie
           ;
           and
           say
           ,
           that
           they
           rendred
           it
           not
           to
           a
           creature
           ,
           but
           that
           they
           believed
           the
           subject
           to
           which
           they
           rendred
           it
           was
           
             J.
             Christ
          
           .
           Yet
           neverthelesse
           we
           see
           ,
           that
           the
           Spirit
           of
           God
           calleth
           continually
           the
           services
           rendred
           by
           Pagans
           to
           Jupiter
           ,
           and
           by
           the
           Israelites
           to
           the
           golden
           
             calf
             ,
             Idolatries
          
           ,
           and
           those
           who
           rendred
           them
           
             adorers
             of
             creatures
             and
             idolaters
          
           .
           And
           Epiphanius
           following
           that
           style
           ,
           calleth
           the
           Collyridians
           (
           as
           we
           observed
           even
           now
           )
           
             a
             sect
             of
             such
             as
             made
             idols
             ,
          
           and
           their
           opinion
           
             an
             heresie
          
           .
           And
           S.
           Augustine
           blameth
           the
           honour
           ,
           that
           some
           whom
           he
           speaketh
           of
           gave
           to
           the
           Sunne
           ;
           he
           esteeming
           it
           a
           contempt
           cast
           upon
           the
           Creatour
           .
           And
           in
           truth
           who
           sees
           not
           ,
           that
           this
           errour
           we
           now
           speak
           of
           ,
           is
           but
           a
           vain
           pretence
           ,
           and
           such
           as
           can
           no
           wayes
           excuse
           them
           that
           render
           divine
           services
           to
           creatures
           ?
           For
           if
           it
           were
           not
           ,
           there
           would
           be
           no
           sinne
           ,
           no
           crime
           so
           abominable
           ,
           but
           it
           might
           be
           committed
           and
           excused
           without
           errour
           .
           Rebells
           having
           
           shaken
           off
           the
           yoke
           of
           their
           lawfull
           King
           ,
           and
           submitted
           to
           a
           Tyrant
           ,
           and
           adhered
           to
           his
           Conspiracy
           ,
           might
           say
           ,
           They
           thought
           this
           was
           the
           true
           Governour
           of
           the
           Nation
           ,
           and
           consequently
           pretend
           ,
           That
           they
           who
           called
           them
           Rebells
           and
           Traitours
           ,
           did
           them
           a
           deal
           of
           wrong
           .
           And
           so
           we
           may
           say
           the
           same
           .
           I
           confesse
           ,
           That
           ignorance
           excuseth
           ,
           where
           it
           is
           against
           a
           mans
           will
           ;
           when
           the
           subject
           which
           we
           misconceive
           is
           so
           concealed
           ,
           that
           whatsoever
           desire
           we
           have
           ,
           or
           pains
           we
           take
           to
           find
           out
           the
           truth
           ,
           't
           is
           not
           possible
           for
           us
           to
           discover
           it
           :
           As
           if
           one
           should
           suppose
           a
           Subject
           so
           like
           his
           Prince
           ,
           that
           't
           is
           impossible
           to
           distinguish
           one
           from
           the
           other
           ;
           in
           this
           case
           such
           would
           be
           excusable
           as
           should
           give
           him
           the
           honour
           and
           service
           due
           to
           their
           true
           Soveraigne
           .
           But
           where
           the
           ignorance
           of
           the
           object
           proceedeth
           not
           from
           the
           obscuritie
           and
           difficultie
           of
           the
           thing
           ,
           but
           from
           the
           malice
           or
           negligence
           of
           the
           man
           ,
           't
           is
           so
           farre
           from
           excusing
           the
           fault
           ,
           that
           it
           aggravateth
           it
           extremely
           .
           Such
           was
           the
           errour
           of
           those
           who
           during
           the
           
             holy
             League
          
           ,
           took
           the
           Cardinal
           of
           Bourbon
           for
           the
           true
           King
           of
           France
           :
           meerly
           their
           passion
           and
           not
           any
           obscuritie
           that
           was
           in
           the
           thing
           ,
           made
           them
           ignorant
           of
           that
           which
           was
           as
           clear
           as
           any
           thing
           in
           the
           world
           ,
           viz.
           That
           Henry
           the
           Great
           was
           the
           lawfull
           King
           of
           the
           Realm
           .
           So
           that
           this
           errour
           ,
           according
           to
           all
           laws
           divine
           and
           humane
           ,
           hindered
           not
           their
           crime
           from
           being
           great
           ,
           deserving
           the
           name
           and
           punishment
           of
           a
           true
           rebellion
           .
           Such
           ,
           very
           such
           ,
           and
           indeed
           lesse
           tolerable
           is
           the
           errour
           of
           those
           who
           take
           a
           creature
           for
           the
           Creatour
           ,
           and
           consequently
           adore
           it
           ,
           as
           if
           it
           were
           really
           He.
           
        
         
           For
           what
           ,
           I
           beseech
           you
           ,
           did
           the
           Pagans
           see
           in
           their
           Jupiter
           ,
           or
           the
           Israelites
           in
           their
           golden
           calf
           that
           obliged
           them
           to
           believe
           one
           or
           t'other
           to
           be
           the
           Soveraigne
           God
           ,
           who
           made
           the
           heavens
           ,
           and
           preserves
           mankind
           by
           his
           providence
           .
           Nay
           on
           the
           contrary
           ,
           what
           did
           they
           meet
           with
           in
           those
           objects
           ,
           that
           did
           not
           in
           a
           high
           and
           evident
           manner
           declare
           ,
           That
           they
           were
           nothing
           lesse
           
           then
           
             that
             great
             Divinitie
          
           ,
           whereof
           these
           mad
           men
           gave
           them
           onely
           the
           name
           and
           the
           service
           ?
           And
           what
           cause
           can
           the
           superstitious
           Collyridians
           alledge
           ,
           why
           they
           should
           be
           ignorant
           of
           that
           ,
           which
           reason
           and
           the
           H.
           Scriptures
           witnesse
           so
           clearly
           ,
           viz.
           That
           the
           holy
           Virgin
           is
           a
           woman
           and
           not
           a
           Goddesse
           ?
           or
           Those
           that
           honoured
           the
           Sunne
           ,
           why
           they
           esteemed
           ,
           J.
           Christ
           to
           be
           truly
           the
           Sunne
           ?
           Take
           them
           out
           of
           their
           passion
           ,
           and
           they
           had
           nothing
           either
           in
           the
           nature
           of
           the
           thing
           ,
           or
           in
           H.
           Scripture
           ,
           that
           could
           bring
           them
           into
           so
           ridiculous
           an
           errour
           .
           The
           ignorance
           of
           all
           these
           things
           then
           was
           visibly
           
             affected
             and
             voluntary
          
           ,
           bred
           from
           their
           vice
           onely
           ,
           and
           not
           from
           any
           obscuritie
           of
           the
           things
           which
           they
           were
           ignorant
           of
           :
           whence
           it
           followeth
           ,
           that
           't
           is
           so
           farre
           from
           being
           able
           to
           excuse
           or
           diminish
           the
           impiety
           of
           such
           services
           ;
           that
           contrariwise
           't
           is
           one
           of
           their
           crimes
           ,
           for
           which
           God
           will
           enter
           into
           judgement
           with
           them
           ,
           and
           will
           ask
           them
           hereafter
           ,
           why
           they
           were
           ignorant
           of
           that
           ,
           which
           was
           so
           clearly
           and
           graciously
           made
           manifest
           .
        
         
           Now
           to
           apply
           what
           hath
           been
           said
           to
           our
           present
           purpose
           .
           If
           the
           Sacrament
           of
           the
           Eucharist
           be
           truly
           bread
           in
           substance
           (
           as
           we
           firmly
           believe
           it
           to
           be
           ,
           upon
           the
           credit
           of
           our
           sense
           ,
           of
           our
           reason
           ,
           and
           of
           the
           word
           of
           God
           )
           I
           say
           ,
           That
           the
           contrary
           opinion
           ,
           which
           those
           of
           the
           Church
           of
           Rome
           hold
           ,
           thinking
           it
           to
           be
           not
           bread
           ,
           but
           the
           
             Lord
             of
             the
             world
          
           ;
           doth
           not
           at
           all
           hinder
           that
           service
           ,
           which
           they
           render
           to
           it
           in
           the
           consequence
           of
           their
           belief
           ,
           from
           being
           truly
           the
           
             adoration
             of
             a
             creature
          
           ,
           and
           deserving
           that
           name
           and
           rank
           which
           the
           H.
           Scriptures
           give
           ordinarily
           to
           such
           services
           .
           I
           confesse
           ,
           that
           while
           our
           Lord
           was
           upon
           earth
           ,
           presupposing
           that
           at
           His
           being
           in
           Judea
           ,
           some
           person
           had
           resembled
           Him
           much
           in
           vi●age
           ,
           and
           coming
           to
           one
           of
           the
           Apostles
           had
           been
           mistaken
           for
           Him
           ,
           and
           so
           one
           had
           adored
           this
           man
           in
           stead
           of
           our
           Saviour
           ;
           In
           such
           a
           case
           ,
           this
           mistake
           might
           have
           excused
           the
           action
           ;
           and
           there
           would
           have
           been
           a
           deal
           of
           rigour
           in
           making
           that
           passe
           for
           a
           
           criminall
           service
           ,
           as
           
             adoration
             of
             the
             creature
          
           .
           And
           if
           the
           Host
           (
           as
           they
           call
           it
           )
           were
           really
           to
           be
           adored
           ,
           as
           they
           believe
           it
           is
           ,
           I
           confesse
           ,
           that
           he
           ,
           who
           should
           adore
           one
           
             not
             consecrated
          
           ,
           (
           or
           consecrated
           
             without
             intention
          
           )
           set
           before
           him
           upon
           the
           Altar
           ,
           could
           not
           justly
           be
           condemned
           for
           having
           adored
           it
           :
           because
           it
           was
           not
           his
           passion
           or
           not
           heeding
           ,
           that
           caused
           this
           mistake
           ;
           but
           the
           likenesse
           and
           extreme
           uniformitie
           that
           was
           between
           the
           one
           and
           the
           other
           ,
           they
           being
           not
           distinguishable
           one
           from
           another
           by
           any
           apparent
           mark
           .
           But
           suppose
           that
           the
           Eucharist
           be
           not
           J.
           Christ
           really
           ;
           the
           errour
           then
           of
           them
           ,
           who
           take
           it
           to
           be
           Christ
           ,
           comes
           all
           from
           passion
           ,
           and
           not
           from
           any
           thing
           that
           is
           without
           them
           .
           For
           in
           your
           conscience
           ,
           what
           similitude
           can
           you
           discern
           between
           these
           two
           things
           ,
           that
           should
           make
           us
           take
           them
           one
           for
           the
           other
           ?
           or
           what
           is
           there
           that
           doth
           not
           oblige
           us
           most
           firmly
           to
           believe
           ,
           that
           the
           one
           is
           not
           the
           other
           ?
           The
           one
           is
           a
           round
           thing
           ,
           without
           sense
           and
           motion
           ,
           and
           altogether
           uniform
           ;
           the
           other
           hath
           a
           humane
           body
           ,
           organized
           ,
           and
           furnished
           with
           sense
           and
           other
           ornaments
           ,
           even
           as
           ours
           .
           The
           one
           is
           bread
           ,
           which
           we
           have
           seen
           kneaded
           ,
           and
           made
           :
           the
           other
           a
           divine
           substance
           formed
           of
           the
           flesh
           of
           a
           Virgin
           ,
           above
           MDC
           yeares
           agoe
           .
           One
           is
           broken
           in
           our
           hands
           ,
           and
           bruised
           between
           our
           teeth
           ,
           and
           consumed
           in
           our
           stomacks
           ,
           the
           other
           is
           of
           an
           immortall
           nature
           ,
           glorious
           ,
           and
           impassible
           .
           I
           omit
           other
           differences
           .
        
         
           But
           if
           I
           had
           nothing
           else
           but
           the
           doctrine
           of
           the
           Apostles
           ,
           and
           the
           belief
           of
           
             all
             Christians
          
           ,
           That
           our
           Lord
           is
           in
           heaven
           ,
           whence
           he
           shall
           come
           at
           the
           last
           day
           ;
           and
           the
           forewarning
           that
           he
           gave
           us
           Himself
           ,
           to
           beware
           of
           being
           surprized
           ,
           by
           them
           that
           say
           ,
           
             Lo
             here
             is
             Christ
             ,
             or
             there
             ,
             He
             is
             in
             the
             desart
             ,
             or
             secret
             closet
             ,
          
           Matth.
           xxiv
           .
           26.
           
           Is
           not
           this
           enough
           to
           render
           all
           errour
           inexcusable
           in
           this
           particular
           ?
           For
           what
           will
           they
           be
           able
           to
           answer
           our
           Lord
           against
           such
           cleare
           marks
           ,
           and
           such
           expresse
           forewarnings
           ;
           when
           He
           shall
           demand
           of
           them
           a
           reason
           
           of
           this
           great
           mistake
           ?
           To
           men
           I
           wonder
           not
           that
           they
           alledge
           ,
           
             This
             is
             my
             body
          
           ;
           but
           to
           the
           
             Great
             God
          
           ,
           who
           seeth
           the
           secrets
           of
           the
           hearts
           (
           and
           in
           so
           glorious
           and
           cleare
           a
           light
           )
           I
           am
           confident
           they
           will
           never
           dare
           to
           bring
           for
           themselves
           so
           weak
           a
           defense
           .
           For
           since
           they
           have
           heard
           S.
           Paul
           say
           oft
           ,
           that
           the
           
             Church
             is
             the
             body
             of
             Christ
             ,
          
           without
           believing
           thereupon
           that
           the
           Church
           is
           transubstantiated
           ;
           or
           not
           a
           creature
           but
           God
           ,
           because
           't
           is
           called
           
             the
             body
             of
             Christ
          
           ,
           1
           Cor.
           xii
           .
           27.
           
           Eph.
           i.
           23.
           
           And
           if
           the
           honour
           that
           the
           Church
           hath
           to
           be
           called
           the
           body
           of
           Christ
           ,
           doth
           not
           keep
           man
           from
           believing
           that
           it
           were
           impietie
           (
           and
           not
           Religion
           )
           to
           give
           to
           the
           Church
           the
           adoration
           of
           latria
           ;
           how
           will
           that
           hold
           good
           which
           they
           say
           ,
           That
           they
           think
           themselves
           necessarily
           obliged
           to
           adore
           the
           Eucharist
           ,
           because
           it
           is
           called
           
             the
             body
             of
             Christ
          
           ?
           If
           such
           phrases
           of
           speech
           be
           enough
           to
           ground
           that
           service
           upon
           ,
           which
           they
           give
           to
           the
           Eucharist
           ,
           they
           must
           then
           also
           adore
           the
           rock
           ,
           whence
           Moses
           brought
           water
           in
           the
           wildernesse
           ;
           since
           S.
           Paul
           saith
           ,
           That
           that
           was
           Christ
           :
           And
           
             the
             body
             of
             the
             faithfull
          
           ;
           1
           Cor.
           x.
           4.
           1
           
           Cor.
           vi
           .
           15.
           since
           he
           saith
           ,
           That
           they
           are
           the
           members
           of
           Christ
           :
           and
           those
           hereticks
           taxed
           by
           S.
           Augustine
           would
           be
           excusable
           for
           having
           adored
           the
           sunne
           ;
           since
           the
           Scripture
           sometimes
           gives
           that
           name
           to
           the
           Blessed
           Jesus
           .
           If
           they
           'l
           confesse
           that
           these
           phrases
           of
           speech
           did
           not
           excuse
           that
           abuse
           ,
           they
           must
           likewise
           confesse
           that
           the
           words
           of
           our
           Saviour
           ,
           
             This
             is
             my
             body
          
           ,
           do
           not
           suffice
           to
           authorize
           that
           service
           which
           they
           give
           to
           the
           Eucharist
           .
        
         
           All
           this
           they
           grant
           sufficiently
           ,
           when
           their
           great
           Doctours
           confesse
           ,
           That
           they
           do
           not
           build
           their
           opinion
           upon
           
             those
             words
          
           :
           and
           grant
           ,
           they
           see
           no
           reason
           why
           they
           should
           not
           take
           the
           words
           in
           that
           sense
           ,
           which
           we
           Protestants
           take
           them
           in
           .
           
             [
             Cajet
             .
             in
             3.
             
             Thom.
             q.
             75.
             art
             .
             1.
             ]
          
           From
           the
           sole
           Authoritie
           of
           the
           Church
           (
           that
           is
           to
           say
           ,
           in
           their
           language
           ,
           of
           the
           Pope
           and
           his
           Councel
           )
           they
           deduce
           their
           transubstantiation
           .
           This
           Authoritie
           
           is
           the
           onely
           foundation
           of
           the
           adoration
           of
           the
           Host
           ,
           which
           they
           can
           no
           way
           collect
           but
           from
           the
           will
           of
           the
           Romane
           Church
           .
           So
           it
           appeareth
           ,
           That
           laying
           aside
           the
           passion
           of
           Rome
           ,
           there
           is
           nothing
           in
           heaven
           ,
           or
           in
           earth
           ,
           or
           in
           the
           sense
           of
           men
           ,
           or
           in
           the
           Scriptures
           of
           God
           ,
           which
           should
           (
           I
           will
           not
           say
           oblige
           )
           but
           any
           way
           allure
           them
           to
           be
           ignorant
           ,
           that
           the
           Eucharist
           is
           bread
           .
           So
           that
           all
           ignorance
           that
           they
           can
           pretend
           ,
           is
           purely
           affected
           and
           voluntary
           ;
           and
           so
           not
           able
           to
           excuse
           the
           service
           ,
           which
           they
           render
           to
           the
           Host
           .
        
         
           To
           which
           adde
           ,
           that
           it
           excuseth
           them
           so
           much
           the
           lesse
           ,
           Because
           the
           question
           here
           is
           concerning
           the
           highest
           adoration
           ,
           the
           most
           holy
           and
           singular
           act
           in
           all
           religion
           ,
           which
           by
           consequence
           a
           man
           should
           give
           to
           none
           but
           to
           Him
           ,
           whom
           he
           knows
           most
           assuredly
           to
           be
           God
           ,
           and
           the
           Saviour
           of
           our
           souls
           .
           Nor
           is
           it
           enough
           ,
           to
           have
           an
           opinion
           or
           suspicion
           of
           this
           .
           It
           must
           be
           certain
           .
           For
           't
           is
           just
           as
           the
           
             conjugall
             bed
          
           ,
           to
           which
           a
           woman
           must
           receive
           none
           ,
           but
           whom
           she
           knows
           very
           certainly
           to
           be
           her
           husband
           .
           If
           she
           have
           any
           apparent
           doubt
           ,
           that
           it
           is
           not
           he
           in
           realitie
           ,
           and
           if
           notwithstanding
           this
           she
           receive
           him
           ,
           she
           thereby
           forfeits
           her
           troth
           .
           And
           here
           I
           cannot
           but
           commend
           a
           saying
           I
           read
           (
           in
           
             Apothegm
             .
             Anachor
             .
             Aegypt
             .
             lib.
             15.
             cap.
             70.
             
             Bibl.
             Patrum
             tom
             .
             9.
             p.
          
           286.
           )
           of
           an
           old
           
             Egyptian
             Monk
          
           ;
           who
           ,
           when
           one
           appeared
           to
           him
           in
           the
           resemblance
           of
           Christ
           ,
           was
           so
           farre
           from
           adoring
           what
           he
           saw
           ,
           that
           he
           would
           neither
           view
           it
           ,
           nor
           hearken
           to
           it
           :
           but
           shutting
           his
           eyes
           ,
           said
           ,
           
             I
             shall
             see
             Christ
             in
             heaven
             ;
             'T
             is
             enough
             for
             me
             to
             hope
             and
             believe
             ,
             while
             I
             am
             upon
             earth
             .
          
           But
           how
           ?
           Was
           he
           not
           afraid
           ,
           that
           this
           refusall
           would
           offend
           his
           Lord
           ,
           in
           case
           this
           had
           been
           He
           indeed
           ,
           as
           the
           light
           ,
           speech
           ,
           shape
           ,
           and
           other
           circumstances
           obliged
           him
           to
           believe
           ?
           Not
           a
           a
           jot
           .
           For
           he
           was
           assured
           ,
           that
           his
           Lord
           saw
           that
           this
           refusall
           proceeded
           ,
           not
           from
           any
           want
           of
           respect
           toward
           Him
           ,
           but
           from
           a
           just
           and
           rationall
           fear
           of
           giving
           (
           through
           mistake
           )
           that
           to
           another
           ,
           which
           belonged
           
           to
           Him
           onely
           ,
           and
           which
           he
           earnestly
           desired
           to
           preserve
           inviolably
           for
           Him.
           A
           qualitie
           ,
           which
           is
           so
           farre
           from
           offending
           our
           Lord
           ,
           that
           it
           must
           needs
           be
           very
           pleasing
           to
           Him.
           And
           in
           the
           same
           place
           (
           c.
           71.
           )
           an
           Anchoret
           is
           mentioned
           ,
           who
           ,
           when
           the
           Devils
           askt
           him
           ,
           whether
           he
           would
           see
           Christ
           ;
           answered
           ,
           
             Be
             you
             ,
             and
             he
             whom
             you
             would
             shew
             me
             ,
             anathema
             .
             For
             my
             part
             I
             give
             heed
             to
             ●●y
             Jesus
             ,
             who
             said
             ,
             If
             any
             say
             unto
             you
             ,
             here
             is
             Christ
             or
             there
             ,
             believe
             him
             not
             .
          
           And
           to
           this
           purpose
           is
           that
           ,
           which
           the
           Egyptian
           Anchorets
           (
           c.
           69.
           )
           are
           reported
           oft
           to
           have
           said
           ;
           
             If
             a
             true
             Angel
             appear
             to
             thee
             ,
             be
             not
             very
             ready
             to
             entertain
             him
             ;
             but
             humble
             thy self
             ,
             saying
             ,
             I
             am
             not
             worthy
             to
             see
             an
          
           Angel
           
             while
             I
             live
             in
             sinne
          
           .
           So
           that
           though
           we
           had
           some
           reason
           to
           think
           Christ
           were
           present
           ;
           yet
           't
           were
           good
           to
           refrain
           ,
           and
           not
           adore
           him
           ,
           when
           we
           are
           not
           in
           all
           points
           assured
           that
           it
           is
           He
           :
           because
           this
           were
           evidently
           to
           profane
           the
           act
           of
           adoration
           ;
           which
           must
           by
           no
           means
           be
           given
           to
           any
           rashly
           ,
           and
           at
           adventure
           .
           Now
           our
           adversaries
           find
           nothing
           in
           all
           this
           matter
           ,
           which
           doth
           not
           shew
           clearly
           ,
           that
           the
           Eucharist
           is
           really
           not
           the
           
             Lord
             of
             the
             world
          
           ,
           but
           bread
           .
           And
           therefore
           there
           is
           farre
           lesse
           reason
           ,
           that
           the
           adoration
           which
           they
           give
           to
           the
           Host
           ,
           should
           be
           excused
           by
           that
           opinion
           ,
           which
           they
           pretend
           to
           have
           of
           it
           .
        
         
           II.
           But
           then
           secondly
           ,
           Though
           the
           opinion
           of
           the
           Romane
           Church
           concerning
           the
           Eucharist
           should
           (
           as
           we
           have
           proved
           it
           doth
           not
           )
           justifie
           ,
           or
           at
           least
           excuse
           that
           adoration
           which
           they
           give
           it
           ;
           yet
           't
           is
           cleare
           ,
           That
           to
           alledge
           that
           opinion
           of
           theirs
           here
           as
           an
           excuse
           ,
           were
           nothing
           to
           the
           purpose
           .
           For
           the
           question
           is
           not
           concerning
           the
           Romanists
           ,
           who
           professe
           that
           they
           believe
           that
           the
           Eucharist
           is
           really
           and
           personally
           the
           Sonne
           of
           God
           ;
           but
           concerning
           us
           ,
           who
           are
           so
           farre
           from
           believing
           it
           ,
           that
           we
           have
           not
           the
           least
           suspicion
           of
           it
           ;
           being
           (
           God
           be
           thanked
           )
           fully
           perswaded
           ,
           that
           the
           Sacrament
           is
           truly
           bread
           .
           And
           why
           should
           we
           not
           believe
           it
           so
           ?
           since
           
           our
           senses
           witnesse
           ,
           our
           reason
           sheweth
           ,
           the
           Scriptures
           teach
           ,
           that
           it
           is
           bread
           ;
           which
           are
           the
           three
           fountains
           of
           all
           our
           knowledge
           ;
           and
           we
           cannot
           be
           sure
           of
           any
           thing
           ,
           but
           from
           one
           of
           them
           .
           Having
           therefore
           this
           belief
           of
           the
           Eucharist
           ,
           how
           can
           we
           adore
           it
           ,
           without
           rendring
           our selves
           guilty
           of
           violating
           all
           those
           precepts
           ,
           wherein
           God
           hath
           forbidden
           us
           to
           adore
           the
           creatures
           ,
           and
           incurring
           all
           those
           deaths
           and
           curses
           ,
           which
           he
           hath
           denounced
           against
           the
           breach
           of
           such
           precepts
           ?
        
         
           I
           meddle
           not
           with
           other
           mens
           consciences
           ,
           nor
           will
           I
           take
           upon
           me
           to
           judge
           their
           actions
           .
           Almighty
           God
           will
           do
           that
           one
           day
           .
           And
           I
           think
           I
           have
           said
           enough
           to
           shew
           them
           ,
           that
           'T
           is
           their
           duty
           in
           the
           mean
           while
           ,
           to
           consider
           it
           seriously
           .
           I
           speak
           of
           my self
           .
           Since
           my
           soul
           is
           perswaded
           ,
           that
           the
           Eucharist
           is
           a
           creature
           ,
           I
           cannot
           adore
           it
           without
           offending
           the
           laws
           of
           God
           ,
           and
           overthrowing
           the
           foundations
           of
           my
           own
           salvation
           .
           And
           though
           my
           perswasion
           were
           false
           ,
           yet
           since
           I
           believe
           it
           (
           and
           that
           upon
           so
           many
           ,
           and
           so
           certain
           ,
           divine
           and
           humane
           assurances
           )
           Though
           the
           Sacrament
           were
           (
           as
           it
           is
           not
           )
           really
           the
           Lord
           of
           glory
           ;
           yet
           't
           is
           cleare
           ,
           That
           if
           I
           shall
           adore
           it
           believing
           as
           aforesaid
           ;
           such
           my
           service
           will
           be
           false
           and
           unlawfull
           ,
           addressed
           not
           to
           God
           ,
           (
           who
           is
           the
           sole
           true
           and
           lawfull
           object
           )
           but
           to
           a
           creature
           ,
           which
           my
           imagination
           shall
           through
           mistake
           have
           substituted
           in
           His
           place
           .
           Hereupon
           the
           Ancient
           Church
           hath
           constantly
           accused
           the
           Arians
           of
           
             adoring
             the
             creature
          
           ,
           and
           continually
           called
           the
           service
           ,
           which
           they
           gave
           to
           Christ
           ,
           
             idolatry
             and
             adoration
             of
             the
             creature
             :
          
           and
           with
           very
           good
           reason
           .
           For
           though
           the
           
             Lord
             Jesus
          
           is
           the
           true
           God
           ,
           eternall
           ,
           the
           Creatour
           of
           the
           world
           ,
           and
           Redeemer
           of
           the
           Church
           ,
           and
           of
           the
           same
           substance
           with
           the
           Father
           ;
           and
           though
           the
           adoration
           which
           is
           given
           to
           Him
           by
           them
           ,
           who
           believe
           Him
           to
           be
           such
           ,
           be
           a
           lawfull
           worship
           ,
           not
           condemned
           ,
           but
           approved
           and
           expressely
           commanded
           in
           the
           Scripture
           :
           yet
           they
           ,
           who
           by
           a
           detestable
           errour
           hold
           Him
           to
           be
           but
           
           a
           mere
           creature
           ,
           and
           think
           that
           the
           Father
           made
           Him
           of
           nothing
           (
           either
           before
           or
           after
           the
           Creation
           of
           the
           world
           )
           as
           well
           as
           the
           heaven
           and
           the
           earth
           ;
           if
           they
           give
           Him
           the
           same
           adoration
           ,
           which
           is
           due
           to
           the
           Father
           ,
           they
           do
           evidently
           bestow
           on
           a
           creature
           ,
           that
           which
           belongs
           to
           the
           Creatour
           onely
           .
           For
           they
           addresse
           this
           service
           not
           to
           the
           true
           Jesus
           ,
           coeternall
           and
           coessentiall
           with
           the
           Father
           ,
           but
           to
           a
           phantasme
           of
           a
           creature
           forged
           in
           their
           own
           brain
           :
           hereby
           rendring
           themselves
           guilty
           of
           a
           crime
           ,
           so
           often
           condemned
           and
           detested
           by
           the
           Lord
           in
           the
           Scriptures
           .
        
         
           Seeing
           then
           that
           the
           truth
           of
           the
           
             word
             of
             God
          
           ,
           and
           the
           Authority
           of
           the
           
             Ancient
             Church
          
           forbids
           us
           to
           adore
           that
           which
           we
           believe
           to
           be
           but
           a
           creature
           ,
           under
           peril
           of
           incurring
           the
           curses
           denounced
           by
           the
           laws
           of
           God
           against
           those
           ,
           who
           rob
           Him
           of
           His
           glory
           and
           give
           it
           to
           another
           ;
           We
           must
           conclude
           that
           neither
           the
           opinion
           of
           the
           Church
           of
           Rome
           ,
           nor
           any
           other
           consideration
           ,
           can
           exempt
           us
           from
           the
           anathemaes
           of
           Heaven
           ,
           if
           we
           adore
           (
           as
           our
           Adversaries
           do
           )
           the
           Sacrament
           of
           the
           Eucharist
           ,
           firmly
           believing
           it
           to
           be
           bread
           in
           substance
           ,
           and
           not
           (
           as
           they
           pretend
           )
           our
           B.
           Saviour
           really
           and
           personally
           .
        
      
       
         
           CHAP.
           XII
           .
           The
           errour
           of
           those
           ,
           who
           think
           they
           may
           give
           to
           the
           Host
           of
           the
           Church
           of
           Rome
           that
           reverence
           which
           she
           commands
           ,
           without
           adoring
           .
        
         
           Object
           .
           BUt
           perhaps
           some
           will
           grant
           ,
           That
           we
           cannot
           lawfully
           adore
           the
           Eucharist
           ,
           while
           we
           are
           of
           this
           mind
           ;
           but
           will
           say
           ,
           That
           we
           may
           give
           that
           worship
           to
           the
           Sacrament
           which
           the
           Church
           of
           Rome
           commands
           without
           adoring
           it
           .
           For
           they
           'l
           say
           ,
           Since
           you
           acknowledge
           that
           the
           Eucharist
           is
           a
           Sacrament
           instituted
           by
           our
           Lord
           ,
           can
           you
           not
           kneel
           at
           receiving
           it
           ,
           
           and
           addresse
           your
           adoration
           and
           service
           ,
           not
           to
           the
           Sacrament
           ,
           which
           you
           esteem
           to
           be
           a
           creature
           ,
           but
           to
           J.
           Christ
           the
           authour
           of
           it
           ,
           whom
           you
           believe
           to
           be
           the
           Creatour
           of
           the
           Universe
           ,
           as
           he
           is
           indeed
           ?
           If
           one
           of
           you
           should
           be
           be
           baptized
           at
           years
           of
           discretion
           ,
           think
           you
           that
           he
           might
           not
           receive
           that
           Sacrament
           on
           his
           knees
           ,
           without
           being
           blamed
           for
           adoring
           the
           water
           ?
           Nay
           would
           it
           not
           be
           his
           duty
           to
           put
           himself
           into
           this
           respectfull
           posture
           rather
           then
           any
           other
           ,
           to
           shew
           the
           reverence
           which
           he
           bears
           to
           our
           Lord
           ,
           and
           to
           the
           seal
           of
           the
           new
           Covenant
           and
           adoption
           .
        
         
           And
           when
           your
           Pastors
           are
           consecrated
           by
           imposition
           of
           hands
           ,
           do
           they
           not
           receive
           it
           on
           their
           knees
           ?
           Yet
           none
           thinks
           that
           they
           do
           therefore
           adore
           those
           who
           lay
           hands
           on
           them
           ,
           or
           the
           signe
           which
           is
           used
           to
           that
           end
           .
           And
           then
           why
           do
           you
           make
           such
           scruple
           of
           bowing
           your
           knees
           ,
           and
           bending
           your
           bodies
           in
           receiving
           the
           Eucharist
           ,
           a
           Sacrament
           no
           lesse
           precious
           then
           Baptisme
           ,
           instituted
           by
           the
           same
           Lord
           ,
           and
           for
           the
           same
           end
           :
           one
           to
           regenerate
           us
           ,
           the
           other
           to
           nourish
           us
           ▪
           one
           to
           help
           us
           into
           the
           Church
           ,
           the
           other
           to
           help
           us
           to
           persevere
           ?
           Why
           are
           you
           afraid
           in
           this
           particular
           ,
           rather
           then
           in
           any
           other
           ,
           of
           the
           crime
           and
           the
           punishment
           that
           attends
           adoration
           of
           the
           Eucharist
           ?
        
         
           Answ
           .
           But
           though
           this
           objection
           have
           some
           lustre
           in
           it
           ,
           and
           dazleth
           many
           persons
           ,
           perswading
           them
           to
           accommodate
           themselves
           outwardly
           to
           the
           Church
           of
           Rome
           ,
           retaining
           in
           their
           heart
           the
           same
           opinion
           which
           we
           hold
           concerning
           the
           Eucharist
           ;
           yet
           nothing
           can
           be
           more
           weak
           or
           vain
           .
           Thanks
           be
           to
           God
           ,
           we
           are
           not
           so
           ill
           taught
           as
           to
           scruple
           
             receiving
             the
             Sacrament
             on
             our
             knees
             .
          
           Our
           Brethren
           of
           England
           never
           receive
           it
           otherwise
           :
           and
           when
           we
           communicate
           with
           them
           ,
           we
           do
           very
           easily
           and
           readily
           conform
           our selves
           to
           their
           order
           .
           And
           't
           is
           held
           among
           us
           a
           matter
           of
           such
           indifferency
           ,
           that
           though
           we
           receive
           the
           Holy
           Supper
           standing
           ,
           yet
           we
           do
           not
           exclude
           them
           from
           the
           number
           of
           Brethren
           ,
           
           who
           receive
           it
           sitting
           or
           kneeling
           .
           And
           if
           the
           Church
           of
           Rome
           had
           required
           no
           other
           thing
           of
           us
           ,
           then
           onely
           to
           receive
           the
           H.
           Communion
           on
           our
           knees
           ,
           I
           confesse
           we
           should
           have
           had
           no
           just
           cause
           in
           this
           particular
           of
           separating
           from
           it
           ,
           since
           we
           might
           with
           a
           good
           conscience
           perform
           what
           they
           demand
           .
           But
           ,
           alas
           !
           how
           stupid
           must
           we
           be
           ,
           if
           we
           believe
           that
           she
           requireth
           no
           more
           of
           us
           in
           this
           Article
           ?
           how
           hypocriticall
           ,
           if
           we
           pretend
           to
           believe
           it
           when
           we
           do
           not
           ?
           For
           all
           the
           world
           knows
           that
           the
           Romanists
           require
           us
           to
           believe
           that
           thing
           ,
           which
           we
           see
           on
           their
           Altars
           ,
           and
           between
           the
           hands
           of
           their
           Priests
           ,
           to
           be
           really
           and
           in
           truth
           the
           eternall
           
             Sonne
             of
             God
          
           ;
           and
           That
           it
           hath
           ,
           under
           the
           species
           which
           our
           senses
           see
           and
           touch
           ,
           no
           other
           substance
           but
           His
           ;
           and
           consequently
           commands
           us
           to
           adore
           it
           ,
           to
           bow
           our selves
           before
           it
           ,
           to
           give
           thereto
           all
           the
           humiliation
           of
           our
           bodies
           ,
           and
           of
           our
           souls
           ,
           terminating
           on
           it
           the
           act
           of
           our
           veneration
           ,
           as
           on
           its
           true
           object
           .
           She
           deeply
           and
           plainly
           excommunicates
           all
           such
           ,
           as
           doubt
           either
           of
           the
           truth
           of
           the
           first
           of
           these
           two
           Articles
           ,
           or
           of
           the
           holinesse
           of
           the
           second
           .
           Observe
           the
           Decrees
           and
           Canons
           of
           Her
           Councels
           ,
           
             Concil
             .
             Trident.
             Sess
          
           .
           13.
           the
           confessions
           of
           Her
           Faith
           ,
           the
           sermons
           of
           Her
           Ministers
           ,
           the
           devotions
           of
           Her
           People
           ,
           and
           the
           universall
           practise
           of
           all
           them
           ,
           who
           adhere
           to
           Her
           communion
           ;
           and
           you
           shall
           find
           these
           two
           points
           written
           ,
           graven
           ,
           and
           imprinted
           all
           manner
           of
           wayes
           ,
           in
           such
           legible
           characters
           ,
           that
           you
           shall
           scarce
           find
           any
           point
           of
           the
           Apostles
           Creed
           ,
           which
           she
           confesseth
           more
           clearly
           ,
           or
           which
           she
           presseth
           more
           severely
           .
        
         
           You
           'l
           say
           ,
           I
           am
           willing
           to
           honour
           the
           Sacrament
           but
           not
           adore
           it
           :
           No
           ,
           saith
           She
           ,
           you
           must
           adore
           it
           .
           And
           lest
           you
           should
           pretend
           to
           hide
           ,
           under
           that
           equivocall
           word
           ,
           any
           veneration
           lesse
           then
           the
           highest
           (
           like
           that
           which
           we
           may
           render
           to
           the
           creature
           ,
           without
           offending
           the
           Creatour
           )
           
             You
             must
             render
             it
          
           ,
           she
           saith
           ,
           
             the
             worship
             or
             service
             of
          
           latria
           ,
           
             which
             is
             due
             to
             the
             true
             God
          
           ;
           
           Well
           ,
           you
           'l
           say
           ,
           but
           I
           will
           addresse
           this
           service
           of
           latria
           which
           she
           requireth
           of
           me
           to
           
             Jesus
             Christ
          
           ,
           who
           is
           in
           heaven
           ;
           and
           not
           to
           the
           Sacrament
           of
           his
           bodie
           ,
           which
           is
           upon
           the
           earth
           :
           No
           ,
           saith
           she
           ,
           I
           do
           not
           intend
           it
           so
           .
           I
           would
           have
           you
           in
           the
           veneration
           which
           you
           make
           in
           communicating
           ,
           to
           render
           the
           service
           of
           latria
           to
           the
           
             most
             holy
             Sacrament
             .
             Nullus
             itaque
             dubitandi
             locus
             relinquitur
             ,
             quin
             omnes
             Christi
             fideles
             pro
             more
             in
             Catholica
             Ecclesia
             semper
             recepto
             ,
             latriae
             cultum
             ,
             qui
             vero
             Deo
             debetur
             ,
             huic
             Sanctissimo
             Sacramento
             in
             veneratione
             exhibeant
             .
          
           ibid.
           c.
           5.
           
           See
           ,
           with
           what
           a
           deal
           of
           care
           she
           hath
           expressed
           her
           sense
           ,
           and
           excluded
           all
           others
           ,
           without
           leaving
           them
           the
           least
           place
           ?
           For
           if
           she
           had
           said
           that
           the
           faithfull
           should
           adore
           J.
           Christ
           in
           the
           Sacrament
           ,
           supposing
           the
           rest
           of
           her
           doctrine
           had
           left
           us
           in
           doubt
           of
           her
           meaning
           ,
           we
           might
           yet
           have
           interpreted
           this
           expression
           ,
           as
           't
           is
           used
           in
           the
           books
           of
           some
           of
           her
           Doctours
           ,
           viz.
           That
           in
           receiving
           the
           Eucharist
           ,
           we
           should
           adore
           the
           Lord
           ,
           with
           whom
           we
           communicate
           by
           the
           Eucharist
           ,
           and
           so
           we
           might
           have
           pretended
           that
           she
           doth
           not
           oblige
           us
           to
           adore
           any
           creature
           .
           But
           she
           expresly
           to
           exclude
           all
           such
           exposition
           ,
           useth
           quite
           another
           expression
           ,
           saying
           ,
           That
           the
           
             service
             of
          
           latria
           
             should
             be
             given
             to
             the
             Sacrament
             .
          
           So
           that
           now
           there
           is
           no
           reason
           to
           doubt
           of
           her
           meaning
           .
           For
           what
           I
           pray
           you
           is
           it
           that
           she
           calleth
           the
           
             Holy
             Sacrament
          
           ?
           Is
           it
           
             Jesus
             Christ
             residing
             in
             heaven
          
           ?
           Who
           is
           so
           ignorant
           ,
           as
           not
           to
           know
           whether
           it
           be
           He
           or
           no
           ?
           Is
           it
           not
           precisely
           that
           which
           the
           Priest
           blesseth
           upon
           the
           Altar
           ?
           that
           which
           he
           puts
           into
           the
           mouth
           of
           the
           Communicants
           ?
           that
           which
           they
           must
           swallow
           down
           into
           the
           stomach
           ?
           
             Yes
             ;
             that
          
           is
           the
           very
           thing
           ,
           to
           which
           she
           would
           have
           you
           addresse
           your
           adoration
           ,
           the
           bending
           of
           your
           knees
           ,
           and
           the
           humiliation
           of
           your
           body
           ,
           and
           in
           a
           word
           all
           the
           parts
           of
           that
           inward
           veneration
           ,
           wherewith
           you
           communicate
           .
           If
           this
           be
           not
           it
           ,
           which
           you
           regard
           ;
           when
           you
           bend
           your
           knee
           to
           any
           thing
           else
           ,
           She
           anathematizeth
           you
           ;
           
           she
           holdeth
           you
           for
           an
           heretick
           and
           a
           rebell
           ,
           one
           that
           deserves
           the
           anger
           of
           God
           and
           eternall
           fire
           .
           And
           that
           you
           may
           know
           ,
           that
           she
           hath
           regard
           ,
           not
           to
           the
           holinesse
           of
           the
           action
           which
           you
           celebrate
           ,
           but
           to
           the
           honour
           of
           the
           subject
           which
           is
           proposed
           to
           you
           ;
           she
           would
           have
           you
           prostrate
           your self
           before
           it
           :
           not
           onely
           at
           the
           time
           of
           Communion
           ,
           but
           likewise
           out
           of
           it
           ;
           in
           the
           very
           streets
           ,
           and
           publick
           passages
           ,
           and
           in
           all
           places
           where
           you
           meet
           it
           .
           An
           evident
           signe
           that
           Her
           intention
           is
           precisely
           such
           ,
           as
           Her self
           explaineth
           it
           to
           be
           ,
           viz.
           That
           you
           hold
           this
           for
           your
           true
           God
           ,
           and
           finally
           render
           it
           all
           the
           honours
           due
           to
           the
           Soveraigne
           Deity
           .
           If
           then
           you
           esteem
           this
           subject
           to
           be
           truly
           a
           Creature
           ,
           is
           not
           this
           an
           open
           mocking
           of
           God
           and
           men
           ,
           and
           a
           miserable
           deceiving
           of
           your self
           ;
           To
           tell
           us
           ,
           That
           you
           can
           do
           that
           which
           the
           Romane
           Church
           requireth
           ,
           without
           adoring
           that
           at
           all
           ,
           which
           you
           believe
           to
           be
           but
           a
           bare
           creature
           ?
           For
           as
           for
           that
           which
           you
           said
           concerning
           baptisme
           ,
           I
           confesse
           that
           being
           at
           yeares
           of
           discretion
           ,
           you
           may
           receive
           it
           upon
           your
           knees
           :
           But
           ,
           if
           the
           Church
           to
           whom
           you
           come
           for
           it
           ,
           should
           command
           you
           to
           believe
           ,
           that
           which
           you
           see
           in
           form
           of
           water
           to
           be
           really
           and
           in
           substance
           (
           not
           water
           ,
           but
           )
           
             the
             true
             God
          
           ,
           Creatour
           of
           heaven
           and
           earth
           ;
           and
           consequently
           command
           you
           to
           render
           adoration
           to
           it
           ,
           and
           the
           service
           of
           latria
           ,
           and
           to
           that
           purpose
           to
           fall
           upon
           your
           knees
           ;
           I
           say
           ,
           That
           in
           such
           a
           case
           ,
           you
           cannot
           obey
           such
           a
           commandment
           ,
           without
           violating
           your
           conscience
           ,
           and
           treading
           under
           foot
           the
           Law
           of
           God
           ,
           and
           rendring
           your self
           really
           guilty
           of
           adoration
           of
           a
           creature
           .
           The
           same
           I
           say
           concerning
           the
           Ministers
           ,
           which
           receive
           imposition
           of
           hands
           ,
           and
           the
           Believers
           ,
           who
           receive
           the
           Eucharist
           upon
           their
           knees
           .
           For
           if
           one
           should
           teach
           or
           command
           either
           the
           one
           or
           the
           other
           to
           believe
           ,
           That
           the
           Pastor
           ,
           who
           imposeth
           hands
           on
           them
           ,
           or
           the
           portion
           of
           the
           Eucharist
           which
           they
           receive
           ,
           is
           truly
           and
           in
           substance
           the
           great
           God
           who
           created
           the
           world
           ,
           and
           
           by
           consequence
           expresly
           enjoyn
           men
           to
           adore
           ,
           either
           the
           one
           or
           the
           other
           of
           these
           two
           subjects
           ;
           who
           doubteth
           but
           that
           this
           were
           openly
           to
           denie
           our
           faith
           ,
           and
           to
           renounce
           our
           profession
           ,
           when
           we
           fall
           upon
           our
           knees
           before
           these
           things
           ,
           after
           such
           a
           commandment
           ?
           But
           men
           neither
           teach
           nor
           command
           any
           such
           thing
           among
           us
           .
           God
           forbid
           they
           should
           !
           We
           believe
           and
           preach
           ,
           That
           our
           Ministers
           are
           men
           and
           mere
           creatures
           ;
           so
           that
           no
           man
           can
           take
           the
           kneeling
           ,
           which
           is
           before
           them
           ,
           who
           give
           imposition
           of
           hands
           ,
           for
           an
           adoration
           addressed
           to
           them
           ;
           all
           the
           profession
           of
           our
           Churches
           ,
           and
           nature
           of
           the
           things
           themselves
           directly
           contradicting
           it
           .
           In
           like
           manner
           the
           Church
           of
           England
           believeth
           and
           teacheth
           publickly
           ,
           That
           the
           Eucharist
           is
           bread
           in
           substance
           ,
           and
           that
           to
           adore
           it
           were
           grievously
           to
           offend
           God
           :
           So
           that
           the
           kneeling
           ,
           which
           is
           in
           their
           communion
           ,
           cannot
           be
           taken
           for
           an
           adoration
           of
           ought
           else
           but
           
             Jesus
             Christ
          
           who
           is
           in
           heaven
           ,
           and
           not
           of
           bread
           which
           is
           upon
           the
           earth
           .
           Did
           the
           
             Church
             of
             Rome
          
           believe
           and
           likewise
           teach
           ,
           that
           the
           Eucharist
           were
           bread
           in
           substance
           ,
           and
           not
           a
           subject
           fit
           to
           be
           adored
           ,
           we
           think
           ,
           that
           then
           we
           might
           bow
           the
           knee
           in
           her
           Communion
           without
           wounding
           our
           consciences
           .
           But
           while
           she
           teacheth
           that
           which
           she
           now
           believeth
           ,
           while
           she
           exacteth
           of
           us
           this
           kneeling
           as
           a
           true
           adoration
           of
           the
           Sacrament
           ;
           who
           is
           so
           blind
           as
           not
           to
           see
           that
           we
           cannot
           obey
           her
           ,
           without
           making
           our selves
           (
           according
           to
           the
           judgement
           of
           our
           own
           consciences
           )
           guilty
           of
           adoreing
           a
           
             meer
             creature
          
           ,
           since
           we
           believe
           the
           Sacrament
           so
           to
           be
           ?
        
      
       
         
         
           CHAP.
           XIII
           .
           That
           he
           ,
           who
           believeth
           the
           Eucharist
           to
           be
           bread
           in
           substance
           ,
           cannot
           give
           it
           the
           reverence
           which
           is
           practised
           in
           the
           Church
           of
           Rome
           ,
           withoul
           evident
           falshood
           ,
           hypocrisie
           ,
           and
           perfidiousnesse
           .
        
         
           Object
           .
           FOr
           to
           say
           (
           Though
           the
           intention
           of
           the
           Church
           of
           Rome
           be
           ,
           that
           we
           should
           addresse
           this
           kneeling
           and
           adoration
           ,
           whereof
           that
           is
           the
           mark
           ,
           to
           the
           Sacrament
           there
           present
           )
           That
           we
           may
           neverthelesse
           use
           it
           otherwise
           ,
           and
           addresse
           it
           to
           J.
           Christ
           sitting
           in
           heaven
           at
           the
           right
           hand
           of
           His
           Father
           ,
           lifting
           up
           our
           hearts
           ,
           raising
           our
           affections
           and
           thoughts
           to
           Him
           ;
           and
           by
           this
           means
           kneel
           with
           our
           Adversaries
           ,
           without
           adoring
           (
           as
           they
           do
           )
           that
           which
           we
           believe
           to
           be
           but
           a
           creature
           .
        
         
           Answ
           .
           This
           is
           a
           false
           and
           dangerous
           excuse
           of
           the
           flesh
           ,
           which
           (
           might
           it
           take
           place
           )
           would
           open
           a
           large
           and
           dangerous
           gate
           to
           impietie
           and
           hypocrisie
           ,
           and
           ruine
           the
           foundations
           of
           all
           religion
           .
           And
           for
           the
           better
           understanding
           of
           it
           ,
           I
           must
           begin
           with
           it
           a
           little
           higher
           .
        
         
           God
           being
           the
           Creatour
           and
           Redeemer
           of
           whole
           man
           ,
           that
           is
           to
           say
           ,
           both
           of
           his
           soul
           and
           of
           his
           bodie
           ,
           would
           have
           him
           (
           which
           is
           but
           reasonable
           )
           serve
           Him
           entirely
           ,
           using
           both
           the
           one
           and
           the
           other
           of
           these
           two
           parts
           to
           that
           end
           .
           
             Glorifie
             God
             in
             your
             body
             and
             in
             your
             spirit
             ,
             both
             which
             are
             Gods
             ,
          
           saith
           the
           Apostle
           ,
           1
           Cor.
           vi
           .
           20.
           
           And
           as
           in
           offices
           which
           concern
           our
           neighbours
           ,
           he
           commandeth
           us
           sincerity
           ,
           willing
           us
           to
           love
           them
           inwardly
           ,
           and
           to
           edifie
           and
           help
           them
           outwardly
           ;
           so
           doth
           He
           command
           that
           in
           piety
           ,
           which
           regardeth
           Himself
           ,
           we
           should
           joyntly
           make
           use
           of
           our
           hearts
           and
           bodies
           .
           And
           as
           He
           abominates
           that
           man
           ,
           who
           loving
           his
           neighbour
           in
           his
           heart
           ,
           should
           abuse
           him
           with
           his
           tongue
           ,
           or
           hurt
           
           him
           with
           his
           hand
           ;
           or
           contrariwise
           should
           give
           him
           an
           almes
           with
           his
           hand
           ,
           and
           hate
           him
           in
           his
           heart
           :
           So
           will
           He
           not
           approve
           of
           that
           man
           ,
           who
           pretends
           to
           reverence
           Him
           in
           the
           secret
           of
           his
           soul
           ;
           and
           yet
           with
           his
           tongue
           blasphemeth
           His
           name
           :
           nor
           him
           who
           blessing
           Him
           with
           his
           mouth
           ,
           shall
           curse
           Him
           with
           his
           heart
           .
           'T
           will
           stand
           one
           man
           in
           no
           stead
           to
           plead
           for
           himself
           ,
           That
           his
           soul
           did
           his
           duty
           ,
           but
           the
           bodie
           failed
           of
           his
           ;
           nor
           another
           to
           excuse
           the
           defaults
           of
           the
           soul
           by
           the
           service
           of
           the
           body
           .
           So
           that
           in
           effect
           ,
           these
           excuses
           will
           be
           but
           a
           meer
           mockery
           .
           The
           union
           of
           the
           mind
           and
           the
           body
           being
           so
           neare
           ,
           that
           when
           the
           mind
           is
           disposed
           as
           it
           should
           ,
           the
           body
           cannot
           but
           perform
           its
           devoir
           :
           and
           he
           that
           abusing
           God
           or
           his
           neighbour
           with
           his
           tongue
           ,
           would
           have
           us
           believe
           that
           notwithstanding
           all
           that
           ,
           he
           loveth
           them
           sincerely
           in
           his
           heart
           ;
           is
           a
           
             bold
             lyar
          
           deserving
           to
           be
           punished
           ,
           not
           onely
           for
           his
           blasphemy
           or
           wrong
           ,
           but
           likewise
           for
           his
           impudence
           .
        
         
           According
           to
           these
           undoubted
           Maximes
           we
           are
           bound
           ,
           not
           onely
           to
           receive
           in
           our
           hearts
           the
           truths
           ,
           which
           God
           hath
           revealed
           in
           Religion
           ;
           but
           likewise
           outwardly
           to
           professe
           them
           :
           And
           we
           are
           all
           bound
           not
           onely
           not
           to
           disbelieve
           with
           our
           hearts
           the
           errours
           and
           impieties
           ,
           which
           are
           contrary
           to
           the
           truth
           of
           God
           ;
           but
           likewise
           not
           to
           confesse
           them
           outwardly
           in
           any
           kind
           .
           For
           if
           it
           be
           enough
           to
           retain
           in
           the
           heart
           the
           knowledge
           and
           love
           of
           truth
           ,
           and
           it
           be
           permitted
           to
           deny
           it
           outwardly
           sometimes
           ;
           
             S.
             Peter
          
           had
           not
           fell
           in
           denying
           his
           Master
           :
           for
           no
           man
           can
           doubt
           but
           that
           his
           heart
           within
           ,
           knew
           well
           enough
           what
           his
           tongue
           disavowed
           without
           .
           And
           so
           ,
           to
           denie
           our
           Lord
           before
           men
           ,
           would
           be
           no
           sinne
           ;
           and
           confession
           with
           the
           mouth
           would
           be
           of
           no
           use
           :
           which
           all
           are
           things
           evidently
           false
           .
           For
           that
           action
           of
           
             S.
             Peter
          
           is
           grievously
           blamed
           in
           the
           Gospel
           ,
           and
           his
           tears
           (
           if
           we
           had
           no
           other
           proof
           )
           shew
           us
           sufficiently
           ,
           that
           he
           thought
           he
           did
           extremely
           offend
           God.
           And
           our
           Lord
           ,
           Matth.
           x.
           33.
           protesteth
           expressely
           ,
           that
           
           
             He
             will
             denie
             him
             before
             His
             Father
             in
             heaven
          
           (
           that
           is
           to
           say
           ,
           that
           at
           the
           great
           day
           of
           judgement
           ,
           He
           will
           not
           own
           him
           for
           His
           ;
           nor
           put
           him
           in
           the
           number
           of
           His
           blessed
           children
           )
           
             who
             will
             deny
             him
             before
             men
             .
          
           And
           lastly
           ,
           
             S.
             Paul
          
           ,
           Rom.
           x.
           9
           ,
           10.
           teacheth
           us
           ,
           That
           
             with
             the
             heart
             men
             believe
             unto
             righteousnesse
             ,
             and
             with
             the
             tongue
             they
             make
             confession
             unto
             salvation
             ,
          
           and
           to
           be
           saved
           he
           doth
           not
           onely
           require
           ,
           That
           you
           should
           
             believe
             the
             Lord
             in
             your
             heart
             ,
          
           but
           likewise
           that
           you
           should
           
             confesse
             him
             with
             your
             mouth
          
           .
           The
           same
           reasons
           do
           necessarily
           induce
           us
           to
           believe
           ,
           That
           it
           is
           not
           enough
           to
           banish
           from
           our
           hearts
           the
           belief
           of
           impietie
           ,
           and
           such
           errours
           as
           are
           contrary
           to
           the
           foundations
           of
           true
           Religion
           ;
           unlesse
           we
           also
           banish
           the
           confession
           of
           them
           from
           our
           mouthes
           .
           For
           to
           confesse
           an
           errour
           which
           overthroweth
           the
           fundamentalls
           of
           Religion
           ,
           is
           clearly
           to
           
             deny
             our
             R●ligion
          
           .
           Since
           then
           we
           are
           forbidden
           under
           pain
           of
           an
           eternall
           curse
           ,
           to
           confesse
           with
           our
           mouth
           the
           errours
           which
           we
           detest
           with
           our
           hearts
           ;
           T
           is
           cleare
           ,
           that
           if
           we
           believe
           the
           adoration
           of
           the
           Host
           of
           the
           Church
           of
           Rome
           ,
           to
           be
           an
           errour
           contrary
           to
           the
           foundations
           of
           piety
           ,
           as
           we
           do
           indeed
           :
           That
           we
           cannot
           confesse
           it
           ,
           without
           violating
           the
           commandment
           of
           J.
           Christ
           ,
           and
           pulling
           upon
           our
           souls
           eternall
           ruine
           and
           damnation
           .
           For
           ,
           where
           is
           the
           Christian
           who
           firmly
           believing
           that
           the
           Sacrament
           is
           a
           creature
           ,
           and
           being
           asked
           if
           he
           should
           give
           it
           the
           adoration
           of
           latria
           ,
           will
           not
           dread
           to
           answer
           ,
           Yes
           ?
           and
           whose
           conscience
           will
           not
           feel
           a
           thousand
           remorses
           ,
           if
           any
           passion
           cause
           his
           tongue
           to
           say
           so
           ?
           And
           how
           can
           we
           say
           that
           
             the
             Sacrament
             is
             to
             be
             adored
             ,
          
           or
           confesse
           it
           more
           clearly
           ,
           then
           by
           prostrating
           our selves
           before
           the
           Host
           of
           the
           Church
           of
           Rome
           ,
           and
           giving
           it
           in
           the
           presence
           of
           men
           the
           same
           outward
           veneration
           ,
           which
           is
           the
           mark
           and
           substance
           of
           that
           which
           we
           give
           to
           Him.
           
        
         
           Object
           .
           But
           you
           'l
           perhaps
           deny
           ,
           That
           with
           your
           mouth
           you
           ever
           said
           ,
           that
           a
           man
           ought
           to
           adore
           it
           .
        
         
         
           Answ
           .
           I
           answer
           ,
           First
           ,
           in
           this
           age
           wherein
           we
           live
           ,
           't
           is
           very
           hard
           (
           if
           not
           impossible
           )
           to
           adhere
           to
           the
           communion
           of
           Rome
           ,
           without
           making
           this
           confession
           with
           the
           mouth
           and
           hand
           ,
           and
           by
           the
           speech
           and
           subscription
           ;
           such
           is
           the
           extreme
           rigour
           wherewith
           she
           requireth
           it
           of
           every
           one
           of
           her
           Communicants
           .
        
         
           But
           to
           passe
           by
           confession
           of
           the
           tongue
           .
           'T
           is
           enough
           for
           my
           present
           purpose
           ,
           that
           you
           are
           upon
           your
           knees
           before
           the
           Host
           .
           For
           in
           so
           doing
           ,
           you
           have
           confessed
           not
           with
           your
           tongue
           indeed
           ,
           but
           (
           which
           is
           all
           one
           )
           with
           all
           your
           body
           .
           Your
           action
           hath
           confessed
           in
           publick
           ,
           what
           your
           heart
           hath
           rejected
           and
           abhorred
           in
           private
           .
           For
           
             to
             confesse
          
           in
           these
           matters
           ,
           is
           to
           declare
           by
           some
           
             outward
             signe
          
           what
           you
           believe
           ,
           or
           on
           the
           contrary
           what
           you
           do
           not
           believe
           ;
           witnessing
           it
           either
           by
           words
           of
           the
           mouth
           ,
           or
           by
           writing
           of
           the
           hand
           ,
           or
           by
           any
           other
           intelligible
           signe
           .
           Now
           secondly
           ,
           this
           in
           civill
           conversation
           would
           be
           esteemed
           a
           meer
           illusion
           and
           mockery
           ,
           to
           pretend
           that
           a
           man
           doth
           not
           own
           or
           confesse
           a
           thing
           ,
           though
           he
           declare
           as
           much
           by
           some
           evident
           signe
           ,
           under
           pretence
           that
           he
           doth
           it
           without
           speaking
           :
           as
           if
           a
           man
           that
           did
           homage
           to
           another
           ,
           should
           pretend
           ,
           that
           he
           did
           not
           acknowledge
           him
           for
           his
           Soveraigne
           ,
           under
           colour
           of
           his
           not
           expressing
           
             in
             words
          
           that
           he
           did
           .
        
         
           The
           actions
           by
           which
           men
           do
           ordinarily
           declare
           such
           things
           ,
           are
           signes
           not
           onely
           equivalent
           to
           words
           ,
           but
           much
           more
           precise
           and
           significative
           ;
           so
           that
           to
           use
           them
           ,
           is
           to
           declare
           a
           thing
           more
           expresly
           and
           openly
           ,
           then
           if
           a
           man
           should
           speak
           it
           in
           words
           .
           Now
           to
           kneel
           before
           the
           Host
           of
           the
           Church
           of
           Rome
           ,
           to
           uncover
           the
           head
           ,
           and
           prostrate
           the
           body
           to
           the
           earth
           ,
           at
           the
           sound
           of
           a
           little
           bell
           ,
           or
           to
           go
           in
           procession
           after
           it
           on
           the
           day
           of
           its
           Feast
           ;
           or
           to
           deck
           a
           mans
           lodging
           with
           hangings
           against
           it
           passe
           by
           ,
           and
           other
           actions
           like
           to
           these
           ,
           are
           the
           plain
           and
           ordinary
           signes
           ,
           whereby
           men
           acknowledge
           the
           Host
           to
           have
           a
           
             Soveraigne
             Divinity
          
           ,
           and
           pay
           (
           as
           it
           were
           )
           so
           many
           homages
           to
           it
           ;
           as
           appeareth
           by
           the
           will
           of
           them
           ,
           who
           
           command
           it
           in
           the
           Church
           of
           Rome
           ,
           and
           by
           the
           common
           intention
           of
           those
           ,
           who
           practise
           it
           continually
           .
        
         
           So
           that
           every
           one
           who
           falleth
           on
           his
           knees
           before
           the
           Host
           of
           the
           Church
           of
           Rome
           ,
           or
           who
           goeth
           in
           procession
           when
           't
           is
           made
           in
           honour
           thereof
           ,
           on
           the
           day
           of
           that
           Feast
           ;
           or
           who
           goeth
           out
           of
           his
           lodging
           to
           honour
           its
           pompe
           ;
           Declareth
           and
           witnesseth
           ,
           that
           he
           holdeth
           it
           for
           his
           Soveraigne
           God
           (
           and
           not
           for
           a
           creature
           )
           as
           clearly
           and
           expresly
           ,
           as
           if
           he
           pronounced
           and
           affirmed
           it
           in
           so
           many
           words
           .
        
      
       
         
           CHAP.
           XIV
           .
           That
           every
           man
           who
           exerciseth
           the
           ceremonies
           and
           services
           ,
           which
           the
           Church
           of
           Rome
           renders
           to
           the
           Host
           ,
           declareth
           thereby
           that
           he
           adoreth
           it
           ,
           and
           taketh
           it
           for
           his
           true
           and
           eternall
           God.
           
        
         
           Object
           .
           ANd
           let
           not
           any
           such
           man
           reply
           ,
           That
           though
           in
           the
           use
           of
           the
           Church
           of
           Rome
           these
           actions
           have
           such
           a
           signification
           ;
           neverthelesse
           he
           useth
           them
           (
           as
           to
           his
           own
           particular
           )
           in
           a
           quite
           other
           sense
           ;
           nor
           let
           him
           pretend
           ,
           that
           in
           practising
           them
           ,
           he
           intendeth
           them
           not
           to
           expresse
           that
           which
           they
           commonly
           serve
           to
           signifie
           .
        
         
           Answ
           .
           This
           answer
           is
           not
           onely
           vain
           and
           ridiculous
           ,
           but
           very
           dangerous
           ;
           and
           the
           consequence
           of
           it
           is
           destructive
           not
           onely
           to
           Religion
           ,
           but
           also
           to
           civil
           Societie
           .
           For
           signes
           instituted
           by
           men
           to
           signifie
           things
           ,
           whether
           in
           nature
           or
           in
           Religion
           ,
           should
           be
           interpreted
           by
           the
           publick
           and
           common
           custome
           of
           those
           who
           use
           them
           ;
           and
           not
           by
           secret
           and
           particular
           intentions
           ,
           this
           or
           that
           way
           .
           I
           confesse
           that
           in
           themselves
           and
           in
           their
           own
           nature
           ,
           they
           signifie
           ,
           for
           the
           most
           part
           ,
           no
           more
           one
           thing
           then
           another
           :
           and
           that
           such
           among
           them
           ,
           as
           have
           any
           
           naturall
           reference
           to
           the
           things
           which
           they
           signifie
           ,
           are
           not
           so
           necessary
           ;
           but
           that
           a
           man
           may
           at
           the
           beginning
           make
           them
           signifie
           otherwise
           .
           But
           when
           once
           the
           will
           of
           men
           (
           which
           is
           the
           Mistris
           of
           such
           institutions
           )
           hath
           limited
           and
           appointed
           them
           to
           some
           certain
           signification
           ,
           and
           publick
           use
           hath
           confirmed
           it
           ;
           't
           is
           afterwards
           (
           I
           conceive
           )
           an
           intolerable
           boldnesse
           to
           go
           about
           to
           use
           them
           in
           another
           sense
           ;
           and
           he
           that
           shall
           doe
           so
           ,
           will
           be
           esteemed
           either
           a
           sot
           or
           a
           liar
           by
           every
           reasonable
           person
           .
           For
           example
           ,
           Such
           words
           as
           we
           ordinarily
           use
           to
           expresse
           the
           thoughts
           of
           our
           understandings
           ,
           have
           not
           ,
           in
           their
           own
           nature
           ,
           any
           vertue
           or
           strength
           to
           signifie
           this
           thing
           rather
           then
           that
           .
           The
           word
           Father
           ,
           of
           it self
           may
           as
           well
           signifie
           
             a
             stone
          
           ,
           or
           water
           ,
           or
           fire
           ,
           as
           that
           which
           it
           doth
           signifie
           ;
           and
           each
           of
           these
           words
           might
           as
           well
           signifie
           that
           which
           Father
           doth
           ,
           as
           that
           which
           now
           they
           signifie
           .
           'T
           is
           cleare
           ,
           That
           it
           is
           the
           will
           of
           man
           ,
           and
           not
           their
           own
           nature
           ,
           that
           gave
           them
           the
           sense
           and
           signification
           ,
           which
           now
           they
           have
           in
           our
           language
           .
           But
           since
           the
           publick
           use
           of
           our
           Nation
           hath
           limited
           and
           appropriated
           them
           to
           those
           things
           which
           they
           signifie
           ,
           who
           doth
           not
           see
           ,
           That
           't
           is
           not
           possible
           for
           any
           particular
           man
           to
           use
           them
           hereafter
           in
           any
           other
           sense
           ;
           to
           use
           the
           word
           Father
           to
           signifie
           
             a
             stone
          
           ;
           or
           fire
           to
           signifie
           
             a
             Father
          
           ?
           'T
           is
           just
           so
           with
           actions
           ,
           which
           either
           by
           the
           will
           ,
           institution
           ,
           or
           custome
           of
           men
           are
           used
           either
           in
           Religion
           ,
           or
           civil
           Societie
           to
           signifie
           any
           thing
           ;
           as
           for
           example
           ,
           Homage
           to
           signifie
           the
           superiority
           of
           him
           to
           whom
           it
           is
           rendred
           :
           The
           giving
           a
           ring
           and
           a
           kisse
           in
           some
           nations
           ,
           to
           signifie
           the
           taking
           of
           a
           woman
           to
           wife
           :
           in
           the
           dayes
           of
           old
           among
           the
           Israelites
           ,
           to
           let
           one
           pierce
           the
           eare
           with
           an
           awl
           ,
           to
           signifie
           that
           one
           was
           willing
           to
           be
           servant
           to
           him
           ,
           from
           whom
           he
           endured
           it
           :
           and
           among
           the
           Romanists
           ,
           to
           be
           adored
           by
           Cardinals
           in
           the
           conclave
           ,
           doth
           signifie
           that
           the
           man
           so
           adored
           is
           acknowledged
           to
           be
           Pope
           :
           and
           the
           kneeling
           before
           the
           Host
           ,
           that
           one
           adoreth
           it
           ,
           and
           acknowledgeth
           it
           for
           his
           God.
           
           I
           confesse
           that
           these
           signes
           and
           others
           like
           them
           ,
           originally
           and
           of
           their
           own
           nature
           ,
           signifie
           no
           more
           these
           things
           then
           others
           ;
           and
           that
           of
           themselves
           they
           may
           be
           applied
           to
           other
           significations
           .
           But
           since
           they
           are
           applyed
           and
           consecrated
           to
           these
           by
           publick
           use
           ,
           't
           is
           an
           unparallelled
           folly
           for
           any
           man
           ,
           to
           pretend
           to
           use
           them
           in
           another
           sense
           .
           As
           if
           one
           should
           say
           in
           English
           ,
           
             That
             he
             believeth
             the
             Pope
             of
             Rome
             to
             be
             the
             Head
             and
             Monarch
             of
             the
             Church
             of
             Christ
          
           ;
           He
           must
           needs
           signifie
           the
           same
           thing
           ,
           that
           these
           words
           do
           usually
           sound
           in
           the
           common
           notion
           and
           custome
           of
           them
           in
           our
           Language
           :
           So
           that
           if
           he
           do
           not
           believe
           so
           ,
           he
           cannot
           in
           so
           speaking
           exempt
           himself
           from
           being
           held
           either
           a
           fool
           or
           a
           knave
           .
           So
           he
           who
           falleth
           on
           his
           knees
           before
           the
           Host
           ,
           or
           who
           solemnizeth
           the
           feast
           of
           it
           ,
           or
           assisteth
           at
           it
           ,
           or
           trimmeth
           his
           lodging
           in
           honour
           of
           it
           ;
           He
           ,
           I
           say
           ,
           doth
           likewise
           signifie
           ,
           in
           another
           kind
           of
           true
           language
           ,
           yet
           neverthelesse
           as
           expresse
           as
           the
           former
           ,
           that
           he
           holdeth
           the
           Host
           for
           a
           God
           ,
           for
           the
           true
           Creatour
           and
           Redeemer
           of
           the
           world
           ;
           and
           if
           he
           be
           of
           a
           contrary
           perswasion
           ,
           he
           must
           necessarily
           grant
           ,
           That
           he
           is
           either
           out
           of
           his
           senses
           ,
           or
           a
           notorious
           liar
           ;
           abusing
           the
           actions
           of
           his
           body
           ,
           to
           signifie
           the
           contrary
           thoughts
           of
           his
           heart
           .
           And
           as
           the
           former
           would
           be
           laughed
           at
           by
           any
           judicious
           man
           ,
           if
           ,
           to
           excuse
           his
           expression
           ,
           he
           should
           alledge
           ,
           that
           by
           
             Pope
             of
             Rome
          
           ,
           he
           meant
           not
           what
           those
           words
           signifie
           in
           the
           common
           use
           of
           men
           ,
           but
           some
           other
           things
           ;
           as
           for
           example
           ,
           
             J.
             Christ
          
           our
           Lord
           :
           so
           the
           latter
           would
           be
           as
           ridiculous
           ,
           who
           should
           tell
           us
           ,
           That
           he
           useth
           kneeling
           before
           the
           Host
           ,
           and
           other
           ceremonies
           ,
           not
           to
           let
           men
           know
           that
           he
           adoreth
           it
           (
           which
           is
           the
           thing
           that
           these
           actions
           signifie
           in
           the
           common
           use
           of
           men
           )
           but
           to
           signifie
           that
           he
           adoreth
           our
           Lord
           ,
           who
           sitteth
           on
           high
           in
           heaven
           .
           If
           such
           excuses
           might
           take
           place
           ,
           if
           any
           one
           might
           be
           suffered
           to
           use
           the
           signes
           of
           things
           to
           a
           clean
           other
           sense
           ,
           then
           that
           wherein
           they
           are
           taken
           in
           the
           common
           and
           ordinary
           use
           of
           men
           ;
           all
           societies
           publick
           and
           private
           ,
           religious
           and
           civill
           ,
           would
           
           straight
           be
           plunged
           into
           an
           horrible
           confusion
           .
           We
           should
           not
           hereafter
           have
           any
           credit
           ,
           or
           assurance
           among
           men
           .
           For
           as
           for
           words
           ,
           every
           man
           might
           abuse
           them
           to
           signifie
           what
           pleaseth
           him
           ;
           the
           religion
           and
           great
           care
           that
           should
           be
           taken
           of
           oaths
           ,
           contracts
           ,
           promises
           (
           a
           thing
           so
           absolutely
           necessary
           for
           the
           subsistence
           of
           mankind
           )
           would
           quite
           fall
           to
           the
           ground
           .
           
             A
             woman
          
           may
           think
           that
           a
           man
           hath
           promised
           to
           be
           her
           husband
           ,
           because
           he
           hath
           sworn
           that
           he
           will
           take
           her
           for
           his
           spouse
           ;
           but
           the
           perfidious
           dissembling
           fellow
           will
           excuse
           himself
           ,
           saying
           ,
           That
           by
           the
           word
           spouse
           ,
           he
           meant
           a
           concubine
           ,
           and
           not
           a
           
             lawfull
             wife
          
           ,
           which
           is
           that
           w
           ch
           the
           word
           commonly
           signifieth
           .
           A
           Judge
           in
           France
           may
           believe
           that
           a
           guilty
           person
           is
           innocent
           ,
           because
           a
           witnes
           assureth
           him
           (
           upon
           his
           oath
           )
           that
           he
           did
           not
           tuer
           ,
           that
           is
           ,
           kill
           such
           a
           man
           ;
           for
           whom
           he
           is
           accused
           .
           And
           according
           to
           this
           rule
           ,
           the
           witnesse
           shall
           quit
           himself
           from
           perjury
           ,
           by
           alledging
           ,
           That
           he
           meant
           by
           tuer
           not
           to
           kill
           (
           as
           it
           signifies
           in
           French
           ,
           )
           but
           to
           keep
           alive
           ,
           to
           defend
           and
           preserve
           (
           as
           it
           signifieth
           in
           Latine
           )
           by
           an
           impudence
           like
           that
           of
           the
           French
           prisoner
           ,
           who
           being
           asked
           ,
           whether
           he
           ever
           passed
           the
           straight
           of
           the
           sea
           ,
           swore
           that
           he
           never
           did
           ;
           meaning
           by
           the
           word
           straight
           ,
           not
           that
           between
           Dover
           and
           Calis
           ,
           whereof
           the
           question
           was
           asked
           him
           ,
           but
           that
           of
           Gibraltar
           ,
           of
           which
           none
           of
           the
           standers-by
           thought
           a
           whit
           .
           Briefly
           ,
           all
           the
           language
           of
           men
           (
           that
           admirable
           organ
           of
           their
           discourse
           by
           which
           they
           discover
           the
           thoughts
           of
           their
           hearts
           to
           each
           other
           so
           usefully
           )
           would
           by
           this
           means
           become
           a
           meer
           ginne
           ,
           a
           trick
           to
           cousen
           and
           delude
           .
           No
           man
           would
           be
           able
           by
           this
           means
           ,
           to
           understand
           his
           neighbours
           meaning
           ,
           any
           more
           then
           if
           the
           ancient
           confusion
           of
           Babel
           were
           again
           in
           the
           world
           ;
           every
           one
           would
           become
           a
           stranger
           and
           barbarian
           to
           his
           companion
           .
           And
           then
           for
           actions
           which
           signifie
           any
           thing
           ,
           If
           particular
           men
           might
           be
           suffered
           to
           wrest
           them
           to
           another
           sense
           and
           meaning
           then
           that
           ,
           whereto
           the
           publick
           hath
           appointed
           them
           ,
           the
           same
           disorder
           would
           
           take
           place
           .
           A
           subject
           after
           he
           hath
           done
           homage
           to
           the
           enemie
           of
           his
           naturall
           Lord
           ,
           to
           exempt
           himself
           from
           the
           punishment
           due
           to
           this
           undutifulnesse
           ,
           might
           alledge
           ,
           That
           he
           meant
           by
           this
           act
           ,
           not
           to
           acknowledge
           the
           Tyrant
           for
           his
           Soveraigne
           ,
           (
           which
           is
           the
           common
           signification
           of
           that
           action
           )
           but
           onely
           to
           salute
           him
           ,
           as
           we
           do
           another
           man.
           And
           the
           servant
           of
           old
           time
           in
           Israel
           might
           have
           denied
           the
           service
           ,
           which
           he
           promised
           to
           his
           Master
           by
           the
           signe
           of
           his
           eare
           pierced
           ,
           (
           an
           ordinary
           thing
           in
           that
           nation
           )
           excusing
           himself
           ,
           that
           he
           meant
           the
           clean
           contrary
           by
           that
           act
           ,
           viz.
           to
           renounce
           his
           Masters
           service
           ,
           &
           not
           to
           oblige
           himself
           to
           it
           for
           the
           future
           .
           The
           Souldier
           in
           warre
           might
           wear
           the
           enemies
           colours
           ,
           and
           pretend
           that
           he
           had
           not
           for
           all
           this
           renounced
           his
           captain
           .
           But
           this
           abuse
           will
           be
           more
           dangerous
           in
           religion
           ,
           by
           how
           much
           that
           should
           be
           kept
           more
           holy
           and
           inviolable
           among
           men
           .
           For
           if
           a
           man
           may
           be
           permitted
           to
           practise
           actions
           ,
           whicd
           are
           instituted
           to
           another
           sense
           ,
           and
           that
           he
           may
           never
           intend
           them
           to
           that
           end
           for
           which
           they
           are
           commonly
           used
           ;
           there
           will
           be
           nothing
           certain
           in
           Religion
           .
           For
           as
           you
           will
           presume
           to
           prostrate
           your self
           before
           the
           Host
           of
           the
           Church
           of
           Rome
           ,
           and
           think
           you
           may
           not
           thereupon
           be
           accused
           of
           adoring
           it
           ;
           so
           another
           will
           as
           well
           prostrate
           himself
           before
           images
           ,
           and
           offer
           to
           them
           wax-candles
           ,
           without
           being
           taxed
           of
           having
           worshipped
           them
           .
           Another
           may
           wear
           a
           Turbant
           ,
           and
           enter
           into
           the
           Mosques
           of
           the
           Turks
           ,
           and
           there
           perform
           their
           devotions
           ,
           without
           being
           guilty
           of
           Mahumetanisme
           .
           For
           (
           he
           will
           say
           )
           'T
           is
           to
           
             Jesus
             Christ
          
           that
           I
           perform
           these
           services
           ,
           and
           not
           to
           the
           God
           of
           Mahomet
           .
           And
           another
           among
           the
           inhabitants
           of
           China
           may
           prostrate
           himself
           without
           scruple
           before
           their
           idols
           ,
           pleading
           that
           he
           addresseth
           this
           adoration
           not
           to
           the
           Pagode
           there
           present
           (
           as
           the
           idolaters
           doe
           )
           but
           to
           God
           the
           Father
           ,
           or
           to
           Jesus
           Christ
           .
           And
           if
           they
           be
           permitted
           to
           wrest
           actions
           thus
           from
           their
           true
           sense
           and
           meaning
           ,
           why
           not
           words
           likewise
           ?
           For
           these
           are
           signes
           of
           
           the
           same
           nature
           ,
           both
           the
           one
           and
           the
           other
           are
           instituted
           by
           men
           ,
           and
           to
           the
           same
           end
           ;
           saving
           that
           the
           nature
           of
           the
           words
           hath
           oftentimes
           lesse
           reference
           to
           their
           signification
           ,
           then
           the
           nature
           of
           an
           action
           ,
           or
           a
           ceremonie
           :
           so
           that
           a
           man
           should
           make
           lesse
           scruple
           of
           abusing
           it
           .
           According
           to
           this
           account
           ,
           a
           Protestant
           might
           swear
           boldly
           ,
           that
           he
           believeth
           ,
           A
           man
           should
           adore
           the
           Host
           :
           for
           he
           will
           say
           ,
           that
           by
           the
           word
           Host
           ,
           he
           meaneth
           J.
           Christ
           fastened
           to
           the
           Crosse
           ,
           and
           not
           the
           Sacrament
           ,
           which
           they
           call
           so
           at
           Rome
           .
           A
           Christian
           might
           answer
           without
           infidelity
           ,
           That
           he
           is
           a
           Muselman
           ,
           or
           a
           Jew
           ,
           or
           a
           Pagan
           ,
           according
           as
           it
           standeth
           most
           for
           his
           advantage
           ,
           and
           may
           take
           his
           oath
           on
           it
           ,
           if
           need
           be
           .
           For
           (
           he
           '
           l
           say
           )
           I
           take
           these
           words
           in
           a
           sense
           different
           from
           that
           wherein
           they
           are
           ordinarily
           used
           ;
           I
           mean
           that
           I
           am
           a
           Muselman
           that
           is
           ,
           a
           Believer
           (
           as
           the
           word
           in
           Arabick
           signifies
           )
           of
           J.
           Christ
           ,
           and
           not
           of
           Mahomet
           ;
           
             a
             Jew
          
           spirituall
           ,
           not
           a
           carnal
           one
           ;
           
             a
             Pagan
          
           by
           extraction
           or
           birth
           ,
           and
           not
           by
           religion
           .
           For
           why
           may
           it
           not
           be
           as
           lawfull
           to
           wrest
           words
           ?
           if
           it
           be
           lawfull
           to
           use
           kneeling
           before
           the
           Host
           of
           the
           Romane
           Church
           ,
           to
           signifie
           any
           thing
           else
           besides
           adoration
           of
           the
           Sacrament
           .
           Do
           you
           not
           perceive
           that
           there
           is
           the
           same
           reason
           ?
           Since
           in
           the
           use
           of
           the
           Church
           of
           Rome
           it
           signifies
           ,
           as
           clearly
           ,
           properly
           ,
           and
           universally
           ,
           this
           adoration
           ,
           as
           the
           words
           of
           Muselman
           ,
           of
           Jew
           ,
           of
           Pagan
           ,
           signifie
           the
           men
           of
           these
           three
           sects
           in
           our
           common
           language
           ?
           It
           will
           soon
           appear
           how
           dangerous
           a
           thing
           this
           libertie
           is
           ,
           if
           permitted
           among
           men
           .
           But
           is
           it
           permitted
           ?
           God
           forbid
           .
           The
           laws
           both
           of
           God
           and
           men
           censure
           them
           as
           cheaters
           ,
           treacherous
           ,
           faithlesse
           persons
           ,
           who
           offer
           to
           practise
           it
           ;
           and
           punish
           them
           as
           the
           worst
           Malefactours
           .
           As
           for
           men
           ,
           who
           knoweth
           not
           that
           their
           tribunals
           are
           for
           the
           most
           part
           set
           up
           to
           maintain
           faithfulnesse
           and
           honestie
           in
           words
           ,
           and
           other
           declarative
           signes
           of
           our
           intentions
           ?
           If
           one
           after
           he
           have
           given
           his
           promise
           to
           a
           Maid
           ,
           That
           he
           will
           take
           her
           for
           his
           spouse
           ,
           should
           refusing
           to
           marry
           her
           be
           brought
           before
           
           a
           Justice
           ,
           and
           there
           be
           so
           impudent
           as
           to
           plead
           ,
           that
           he
           meant
           onely
           to
           take
           her
           for
           his
           concubine
           ;
           who
           questioneth
           but
           that
           such
           a
           man
           would
           be
           taken
           ,
           not
           onely
           for
           a
           treacherous
           person
           and
           a
           perjured
           ,
           but
           likewise
           for
           a
           mocker
           ;
           and
           that
           he
           should
           be
           punished
           ,
           notwithstanding
           his
           excuse
           ?
           And
           the
           subject
           ,
           who
           shall
           leave
           his
           Soveraignes
           colours
           ,
           and
           shall
           do
           homage
           to
           his
           enemy
           ,
           and
           wear
           his
           marks
           and
           badges
           ;
           shall
           he
           be
           quitted
           for
           saying
           ,
           That
           his
           heart
           was
           loyall
           all
           this
           while
           ,
           and
           that
           he
           did
           these
           things
           with
           another
           intention
           ?
           Shall
           he
           not
           neverthelesse
           be
           held
           for
           a
           Rebell
           and
           (
           which
           is
           more
           )
           for
           a
           mocker
           ,
           and
           a
           man
           that
           hath
           
             a
             heart
             and
             a
             heart
          
           ,
           as
           the
           Scriptures
           speak
           ;
           and
           one
           ,
           whom
           errour
           and
           passion
           hath
           transported
           into
           the
           contrary
           partie
           ,
           against
           his
           Liege-Lord
           ?
           And
           if
           he
           fall
           into
           the
           hands
           of
           the
           Princes
           Officers
           ,
           will
           these
           ridiculous
           excuses
           possibly
           preserve
           him
           from
           infamy
           ,
           and
           that
           punishment
           which
           shamelesse
           and
           rebellious
           subjects
           deserve
           ,
           or
           will
           he
           not
           rather
           fare
           the
           worse
           for
           them
           ?
           Now
           if
           the
           justice
           of
           man
           ,
           in
           stead
           of
           accepting
           this
           kind
           of
           excuses
           ,
           is
           offended
           and
           incensed
           by
           those
           ,
           who
           have
           the
           boldnesse
           to
           alledge
           them
           ,
           how
           can
           we
           hope
           that
           the
           justice
           of
           God
           (
           which
           is
           infinitely
           more
           pure
           and
           more
           holy
           )
           shall
           take
           such
           for
           payment
           ,
           when
           question
           is
           made
           concerning
           Truth
           ,
           and
           His
           Service
           ?
           I
           cannot
           believe
           that
           there
           is
           any
           man
           so
           brutish
           as
           to
           imagine
           ,
           that
           after
           he
           hath
           expresly
           pronounced
           ,
           
             That
             we
             must
             adore
             a
             creature
             ,
          
           he
           shall
           be
           absolved
           for
           saying
           ,
           that
           by
           the
           word
           Creature
           he
           meaneth
           
             the
             Creatour
          
           .
           There
           is
           no
           man
           that
           hath
           common
           sense
           but
           seeth
           ,
           that
           this
           would
           be
           a
           pure
           illusion
           ;
           and
           that
           so
           dull
           and
           grosse
           ,
           as
           I
           cannot
           think
           any
           man
           should
           ever
           dream
           of
           making
           use
           of
           it
           .
           Those
           very
           men
           who
           are
           partly
           of
           our
           perswasion
           ,
           and
           yet
           think
           That
           a
           man
           may
           with
           a
           good
           conscience
           prostrate
           himself
           before
           the
           Host
           of
           the
           Romane
           Church
           ,
           will
           yet
           make
           scruple
           of
           pronouncing
           with
           their
           mouthes
           ,
           that
           they
           
             must
             adore
          
           it
           .
           
           Now
           the
           nature
           and
           reason
           of
           words
           ,
           and
           of
           actions
           ,
           and
           ceremonies
           ,
           is
           the
           same
           (
           as
           we
           have
           proved
           .
           )
           Both
           the
           one
           and
           the
           other
           are
           signes
           and
           symboles
           ,
           instituted
           to
           signifie
           our
           thoughts
           .
        
         
           Since
           then
           all
           Christians
           agree
           that
           in
           Confessions
           and
           declarations
           of
           Faith
           ,
           which
           we
           make
           either
           by
           the
           mouth
           or
           writing
           ,
           't
           is
           not
           permitted
           them
           to
           use
           words
           in
           any
           sense
           ,
           but
           that
           wherein
           they
           are
           taken
           in
           common
           use
           ;
           we
           must
           conclude
           ,
           
             That
             it
             is
             not
             lawfull
             for
             us
             to
             abuse
             the
             ceremonies
             and
             actions
             of
             one
             Religion
             ,
             to
             a
             sense
             contrary
             to
             what
             they
             signifie
             in
             the
             ordinary
             practise
             of
             men
             .
          
           Whence
           it
           followeth
           ,
           That
           ,
           even
           as
           by
           the
           confession
           of
           those
           ,
           who
           are
           our
           Adversaries
           in
           this
           point
           ,
           he
           will
           sinne
           grievously
           ,
           that
           believing
           the
           Host
           of
           the
           Romane
           Church
           to
           be
           a
           creature
           ,
           shall
           say
           with
           his
           mouth
           ,
           
             That
             he
             must
             render
             to
             it
             the
             adoration
             of
             latria
          
           (
           in
           what
           sense
           soever
           he
           pretend
           to
           take
           these
           words
           ;
           )
           so
           is
           it
           a
           very
           sottish
           fault
           ,
           for
           any
           to
           prostrate
           themselves
           before
           the
           Host
           ,
           having
           the
           same
           belief
           as
           we
           have
           ,
           the
           same
           intention
           in
           so
           doing
           :
           Since
           by
           so
           doing
           ,
           they
           pronounce
           as
           much
           or
           more
           expresly
           ,
           then
           if
           they
           had
           said
           it
           with
           their
           mouth
           ,
           That
           they
           must
           adore
           the
           Host
           .
           The
           action
           which
           they
           perform
           ,
           signifying
           the
           same
           thing
           ,
           clearly
           and
           expresly
           ,
           in
           the
           common
           use
           of
           men
           .
        
      
       
         
           CHAP.
           XV.
           An
           answer
           to
           the
           example
           of
           Naaman
           the
           Syrian
           ,
           objected
           by
           some
           .
        
         
           Object
           .
           ANd
           whereas
           they
           object
           the
           famous
           example
           of
           Naaman
           the
           Syrian
           ,
           who
           ,
           after
           he
           was
           converted
           to
           the
           knowledge
           of
           the
           LORD
           ,
           was
           wont
           to
           bow
           himself
           
             in
             the
             temple
             of
             the
             Idol
             ,
          
           and
           when
           the
           King
           his
           Master
           went
           to
           perform
           his
           devotions
           ,
           he
           accompanied
           him
           ;
           and
           bowed
           himself
           ,
           that
           the
           King
           might
           lean
           upon
           him
           at
           his
           devotions
           .
        
         
         
           Answ
           .
           In
           answer
           ,
           I
           shall
           not
           mention
           the
           many
           interpretations
           of
           this
           passage
           ,
           that
           seem
           to
           draw
           the
           words
           2
           Kings
           v.
           18.
           to
           another
           sense
           ,
           then
           what
           is
           now
           presented
           .
           Suppose
           (
           which
           is
           yet
           contended
           for
           )
           that
           Naaman
           desired
           leave
           of
           the
           Lord
           to
           enter
           into
           Rimmons
           temple
           ,
           and
           bow
           himself
           there
           ;
           That
           the
           King
           might
           use
           him
           to
           lean
           on
           .
           Suppose
           that
           Elisha
           did
           on
           Gods
           part
           grant
           him
           thus
           much
           ;
           so
           That
           this
           his
           bowing
           was
           no
           way
           contrary
           to
           his
           piety
           to
           God
           ,
           or
           charitie
           to
           his
           neighbour
           :
           all
           this
           granted
           will
           conclude
           nothing
           against
           what
           hath
           hitherto
           been
           spoken
           .
           For
           Naaman
           doth
           not
           simply
           entreat
           the
           Lord
           to
           let
           him
           prostrate
           himself
           in
           the
           Temple
           of
           Rimmon
           :
           in
           no
           kind
           .
           That
           had
           been
           to
           entreat
           a
           thing
           clearly
           and
           expresly
           forbidden
           ,
           which
           the
           Prophet
           would
           never
           have
           granted
           .
           But
           he
           requests
           leave
           ,
           to
           yeild
           the
           King
           that
           service
           ,
           which
           he
           had
           done
           formerly
           ,
           viz.
           to
           wait
           upon
           Him
           ,
           and
           let
           Him
           lean
           upon
           him
           (
           as
           't
           is
           the
           custome
           of
           Princes
           and
           great
           Personages
           ,
           in
           state
           ,
           to
           lean
           upon
           their
           servants
           or
           Favourites
           )
           and
           ,
           That
           if
           his
           Master
           should
           require
           that
           service
           of
           him
           in
           the
           Idol-temple
           ,
           he
           might
           give
           it
           him
           without
           offending
           God.
           This
           action
           (
           if
           well
           considered
           )
           differs
           excessively
           from
           that
           we
           now
           speak
           of
           .
           For
           we
           treat
           of
           such
           actions
           ,
           as
           have
           reference
           absolutely
           and
           simply
           to
           the
           service
           of
           that
           object
           ,
           which
           men
           pretend
           to
           adore
           :
           whereas
           this
           is
           terminated
           directly
           and
           immediately
           in
           the
           service
           of
           an
           earthly
           King
           ,
           and
           Master
           .
           Those
           actions
           of
           the
           Romanists
           signifie
           nothing
           in
           common
           use
           ,
           but
           the
           adoration
           and
           divinitie
           of
           the
           objects
           ,
           to
           which
           they
           are
           publickly
           consecrated
           :
           this
           on
           the
           contrary
           ,
           signifies
           principally
           and
           directly
           ,
           Onely
           that
           Naaman
           acknowledged
           the
           King
           to
           whom
           he
           gave
           his
           service
           to
           be
           his
           Leige-Lord
           and
           Master
           .
           And
           therefore
           ,
           as
           much
           difference
           as
           there
           is
           between
           the
           adoration
           of
           a
           creature
           ,
           and
           the
           service
           of
           a
           Master
           ;
           so
           much
           there
           is
           there
           between
           this
           action
           of
           Naaman
           ,
           and
           those
           which
           the
           Romanists
           
           pretend
           to
           be
           permitted
           them
           .
           God
           no
           where
           forbids
           a
           servant
           to
           obey
           his
           Master
           ,
           to
           lend
           him
           a
           hand
           to
           move
           ,
           or
           a
           shoulder
           to
           lean
           on
           ;
           or
           to
           kneel
           ,
           that
           a
           man
           may
           be
           the
           more
           commodious
           and
           serviceable
           to
           him
           ,
           therein
           .
           Nay
           on
           the
           contrary
           ,
           He
           commands
           us
           in
           his
           H.
           Word
           to
           keep
           all
           the
           degrees
           and
           offices
           of
           civil
           societie
           inviolably
           ,
           and
           bids
           servants
           particularly
           beware
           of
           abating
           ought
           of
           what
           obedience
           is
           due
           to
           their
           earthly
           Masters
           ,
           under
           pretence
           of
           giving
           some
           to
           their
           heavenly
           .
           But
           as
           for
           adoration
           of
           the
           creature
           ,
           He
           very
           rigorously
           forbids
           it
           .
           Whence
           it
           appears
           ,
           that
           though
           one
           may
           lawfully
           use
           words
           and
           actions
           that
           testifie
           the
           first
           kind
           of
           submission
           ;
           yet
           it
           follows
           not
           ,
           that
           he
           may
           exercise
           such
           as
           signifie
           the
           second
           .
        
         
           I
           confesse
           ,
           that
           Naaman's
           doing
           this
           in
           the
           Temple
           of
           Rimmon
           ,
           might
           (
           by
           the
           circumstance
           of
           place
           )
           give
           some
           occasion
           to
           another
           interpretation
           .
           For
           this
           action
           which
           he
           did
           for
           the
           service
           of
           his
           Prince
           ,
           being
           the
           same
           ,
           re
           and
           mat●rially
           (
           as
           we
           speak
           )
           with
           the
           bowing
           which
           Idolaters
           make
           in
           honour
           to
           their
           God
           ,
           and
           both
           hapning
           to
           be
           in
           the
           same
           place
           and
           time
           ,
           where
           and
           when
           infidels
           were
           adoring
           their
           Idol
           ;
           some
           of
           the
           standers-by
           might
           think
           he
           addressed
           it
           ,
           not
           to
           the
           King
           leaning
           on
           him
           ,
           but
           to
           the
           image
           of
           Rimmon
           there
           present
           .
           And
           this
           was
           it
           that
           raised
           the
           scruple
           in
           this
           great
           Personage
           .
           For
           though
           in
           his
           intention
           this
           act
           was
           onely
           a
           civil
           honour
           to
           the
           King
           ,
           and
           though
           in
           the
           custome
           of
           the
           world
           't
           was
           so
           esteemed
           ;
           yet
           ,
           because
           time
           and
           place
           concurred
           so
           unhappily
           for
           it
           ,
           that
           it
           might
           have
           been
           otherwise
           taken
           ;
           he
           doubted
           ,
           it
           was
           not
           so
           free
           from
           fault
           as
           he
           imagined
           ,
           and
           consequently
           desired
           Gods
           pardon
           ,
           and
           leave
           to
           perform
           his
           service
           to
           his
           King.
           So
           it
           was
           this
           ,
           which
           the
           Prophet
           seemeth
           to
           grant
           him
           in
           those
           words
           ,
           
             Go
             in
             peace
          
           :
           and
           their
           opinion
           ,
           who
           imagine
           that
           Naaman
           here
           served
           an
           idol
           ,
           is
           not
           built
           upon
           any
           rationall
           or
           strong
           foundation
           .
           For
           since
           the
           Prince
           leaned
           on
           him
           ,
           
           why
           have
           they
           not
           as
           much
           reason
           to
           think
           ,
           That
           he
           was
           there
           in
           relation
           to
           His
           service
           ,
           as
           to
           the
           service
           of
           the
           Idol
           .
           Nay
           ,
           it
           was
           probable
           that
           this
           act
           terminated
           in
           his
           Master
           and
           not
           in
           the
           idol
           ,
           since
           neither
           reason
           nor
           the
           custome
           of
           men
           would
           permit
           him
           to
           part
           Religious
           acts
           between
           God
           and
           men
           .
           And
           this
           one
           consideration
           (
           if
           nothing
           else
           could
           be
           said
           )
           were
           enough
           to
           shew
           that
           he
           then
           minded
           not
           the
           devotion
           of
           his
           soul
           ,
           but
           the
           service
           of
           his
           Master
           :
           It
           being
           cleare
           ,
           that
           though
           he
           were
           a
           Pagan
           in
           religion
           ,
           this
           Rimmon
           whom
           the
           Syrians
           served
           (
           suppose
           him
           endued
           with
           understanding
           or
           sense
           ,
           as
           he
           were
           an
           odd
           Deity
           else
           )
           would
           not
           have
           allowed
           a
           service
           done
           to
           a
           Prince
           ,
           to
           bear
           a
           share
           in
           the
           adoration
           to
           him
           .
           As
           suppose
           a
           Noble
           man
           rendring
           homage
           to
           his
           Soveraigne
           lean
           on
           one
           of
           his
           servants
           who
           is
           kneeling
           ,
           can
           you
           with
           any
           reason
           interpret
           this
           act
           of
           the
           servant
           an
           homage
           done
           to
           the
           Masters
           Prince
           ?
           'T
           were
           unreasonable
           ,
           and
           impertinent
           ,
           to
           say
           or
           think
           so
           .
           And
           for
           the
           better
           understanding
           of
           my
           meaning
           ,
           Suppose
           this
           servant
           were
           a
           vassal
           ,
           and
           held
           a
           farm
           of
           that
           Prince
           for
           which
           he
           were
           yearly
           to
           doe
           him
           some
           homage
           ;
           would
           you
           believe
           he
           had
           performed
           that
           homage
           ,
           by
           this
           very
           assisting
           and
           serving
           his
           Master
           upon
           such
           an
           occasion
           ?
           No
           ,
           surely
           .
           'T
           is
           evident
           ,
           that
           these
           are
           acts
           (
           though
           alike
           ,
           yet
           )
           plainly
           distinguished
           ;
           one
           ,
           whereby
           he
           cometh
           to
           render
           an
           honour
           that
           is
           due
           ;
           the
           other
           ,
           whereby
           he
           onely
           bendeth
           his
           knees
           to
           assist
           his
           friend
           .
           Naaman's
           case
           was
           just
           the
           same
           .
           The
           King
           of
           Syria
           gave
           religious
           worship
           to
           the
           idol
           ;
           but
           Naaman
           in
           holding
           him
           up
           served
           onely
           his
           Master
           ;
           not
           the
           idol
           ,
           his
           Master
           's
           false
           and
           unbeseeming
           deity
           .
        
         
           But
           beside
           this
           Circumstance
           ,
           divers
           others
           free
           this
           act
           of
           his
           from
           all
           sinister
           interpretation
           .
           For
           1
           Naaman
           entred
           into
           the
           idol-Temple
           onely
           when
           he
           was
           obliged
           to
           perform
           some
           duty
           to
           his
           Master
           ;
           he
           offered
           no
           sacrifices
           ;
           he
           performed
           neither
           this
           nor
           any
           other
           
           homage
           ,
           or
           peice
           of
           devotion
           there
           alone
           .
           Whence
           it
           is
           evident
           ,
           that
           what
           he
           did
           otherwhiles
           in
           the
           Temple
           ,
           was
           to
           his
           Master
           and
           not
           to
           the
           idol
           .
           But
           2
           There
           is
           more
           in
           it
           yet
           :
           for
           he
           did
           not
           onely
           abstain
           from
           all
           false
           and
           unlawfull
           acts
           of
           worship
           ;
           but
           he
           made
           moreover
           an
           open
           publick
           profession
           ,
           by
           word
           and
           deed
           ,
           of
           reverencing
           and
           adoring
           the
           
             true
             God
          
           ,
           who
           was
           known
           in
           Israel
           .
           He
           protesteth
           as
           much
           ,
           expresly
           to
           the
           Prophet
           ,
           saying
           ,
           2
           Kings
           v.
           15
           ,
           17.
           
           
             I
             know
             that
             there
             is
             no
             God
             in
             all
             the
             earth
             ,
             but
             in
             Israel
             .
             Thy
             servant
             will
             henceforth
             offer
             neither
             burnt
             offering
             ,
          
           nor
           
             sacrifice
             ,
             unto
             other
             Gods
             but
             unto
             the
             LORD
             .
          
           Who
           seeth
           not
           that
           all
           the
           circumstances
           of
           this
           action
           were
           so
           plain
           ,
           so
           farre
           from
           equivocation
           ,
           that
           no
           man
           of
           any
           ingenuity
           could
           take
           them
           in
           an
           ill
           sense
           ,
           viz.
           for
           adoration
           to
           the
           false
           God
           Rimmon
           ?
        
         
           Therefore
           as
           in
           common
           discourse
           ,
           an
           honest
           man
           may
           use
           words
           which
           signifie
           divers
           things
           (
           as
           in
           all
           languages
           there
           are
           very
           many
           such
           )
           provided
           ,
           he
           use
           them
           onely
           so
           ,
           as
           it
           may
           plainly
           appear
           by
           the
           circumstances
           of
           his
           discourse
           in
           what
           sense
           he
           takes
           them
           ,
           without
           any
           designe
           to
           deceive
           his
           auditors
           with
           the
           ambiguitie
           :
           so
           it
           was
           lawfull
           for
           Naaman
           to
           signifie
           by
           this
           act
           the
           respect
           he
           bore
           to
           his
           Master
           ,
           notwithstanding
           the
           ambiguity
           which
           the
           place
           and
           time
           seemed
           to
           cast
           upon
           it
           ;
           since
           all
           the
           circumstances
           of
           this
           act
           ,
           and
           his
           life
           ,
           and
           words
           ,
           shewed
           plainly
           what
           he
           intended
           by
           it
           ,
           viz.
           a
           plain
           serving
           his
           Master
           ,
           no
           adoring
           the
           Idol
           .
        
         
           And
           now
           who
           seeth
           not
           ,
           what
           a
           vast
           difference
           there
           is
           between
           this
           act
           of
           Naaman
           ,
           and
           those
           which
           we
           dispute
           against
           in
           this
           place
           ?
           For
           1
           the
           Romanists
           ,
           who
           bow
           their
           knees
           before
           the
           Host
           ,
           declare
           not
           what
           opinion
           they
           have
           of
           the
           object
           ,
           to
           which
           they
           addresse
           that
           worship
           ,
           by
           any
           other
           outward
           profession
           unlesse
           they
           say
           ,
           'T
           is
           God.
           2
           Naaman
           served
           the
           
             God
             of
             Israel
          
           openly
           ,
           and
           offered
           him
           sacrifices
           ;
           and
           highly
           and
           
           plainly
           protested
           ,
           that
           he
           took
           not
           Rimmon
           for
           his
           God
           ;
           at
           the
           adoration
           of
           whom
           ,
           the
           service
           that
           he
           owed
           his
           Master
           ,
           caused
           him
           to
           be
           sometimes
           present
           .
           But
           all
           who
           communicate
           with
           ,
           or
           continue
           in
           the
           Church
           of
           Rome
           ,
           make
           publick
           profession
           of
           her
           doctrine
           ;
           they
           renounce
           not
           (
           in
           word
           ,
           or
           deed
           )
           the
           adoration
           of
           that
           ,
           to
           which
           they
           prostrate
           themselves
           .
           Who
           then
           ,
           unlesse
           he
           can
           divine
           ,
           will
           interpret
           their
           bowing
           and
           adoration
           otherwise
           ,
           then
           as
           a
           testimony
           they
           give
           of
           the
           DEITY
           of
           that
           object
           ,
           wherein
           they
           terminate
           it
           ?
        
         
           Furthermore
           ,
           when
           they
           bend
           their
           knees
           before
           the
           Host
           ,
           or
           deck
           up
           their
           houses
           against
           it
           come
           ,
           or
           passe
           by
           them
           in
           the
           street
           ;
           these
           actions
           cannot
           be
           taken
           but
           for
           a
           profession
           of
           their
           adoring
           this
           ,
           and
           taking
           it
           for
           a
           reall
           deity
           .
           For
           such
           in
           the
           common
           and
           ordinary
           use
           of
           men
           have
           no
           other
           interpretation
           then
           this
           :
           whereas
           Naaman's
           act
           (
           as
           we
           have
           proved
           )
           was
           properly
           a
           duty
           ,
           which
           he
           owed
           to
           his
           Master
           ,
           and
           a
           token
           of
           that
           service
           ,
           which
           he
           was
           to
           render
           to
           him
           .
           But
           as
           for
           the
           men
           we
           speak
           of
           ,
           we
           see
           no
           Master
           they
           have
           to
           lean
           upon
           them
           ,
           nor
           to
           enter
           into
           their
           houses
           when
           they
           thus
           deck
           them
           ;
           We
           see
           nothing
           in
           their
           Temples
           ,
           or
           at
           their
           Processions
           ,
           whereto
           we
           can
           imagine
           they
           terminate
           these
           actions
           ,
           but
           onely
           the
           Host
           .
           And
           therefore
           in
           all
           reason
           ,
           they
           cannot
           be
           taken
           for
           ought
           but
           testimonies
           of
           that
           honour
           ,
           which
           they
           bear
           to
           it
           ,
           and
           of
           the
           Deity
           which
           they
           acknowledge
           to
           be
           in
           it
           .
        
         
           Thus
           it
           appears
           ,
           that
           Naamans
           act
           doth
           not
           a
           jot
           excuse
           theirs
           ,
           but
           rather
           evidently
           condemn
           it
           .
           For
           since
           he
           was
           so
           scrupulous
           of
           the
           deed
           (
           though
           so
           many
           waies
           qualified
           ,
           and
           free
           from
           the
           suspicion
           of
           idolatry
           )
           that
           he
           dared
           not
           venture
           on
           it
           ,
           without
           
             Gods
             expresse
             leave
          
           ,
           what
           think
           you
           would
           he
           have
           done
           ,
           if
           he
           had
           been
           in
           the
           Romanists
           case
           ?
           with
           what
           horrour
           would
           he
           have
           refused
           and
           detested
           it
           ,
           since
           here
           is
           nothing
           but
           naked
           and
           plain
           demonstrations
           of
           honour
           and
           service
           to
           a
           creature
           .
           All
           that
           may
           hence
           be
           concluded
           ,
           is
           in
           appearance
           
           to
           favour
           those
           ,
           who
           serve
           Kings
           ,
           to
           assist
           them
           at
           the
           ceremonies
           of
           the
           Religion
           of
           their
           Master
           ;
           if
           so
           be
           their
           service
           obligeth
           them
           to
           render
           any
           service
           to
           their
           persons
           ;
           so
           that
           the
           action
           which
           they
           exercise
           be
           one
           of
           the
           functions
           of
           their
           charge
           ,
           and
           that
           elsewhere
           they
           make
           a
           cleare
           and
           open
           profession
           of
           fearing
           the
           Lord
           onely
           ,
           &
           that
           they
           acknowledge
           not
           that
           for
           God
           ,
           which
           is
           adored
           in
           such
           devotions
           .
           Yet
           I
           know
           not
           whether
           the
           difference
           that
           is
           between
           the
           Old
           and
           
             New
             Testament
          
           will
           permit
           us
           to
           extend
           the
           consequence
           of
           this
           example
           thus
           farre
           ;
           God
           having
           formerly
           in
           the
           time
           of
           the
           Churches
           infancy
           permitted
           in
           his
           children
           divers
           things
           ,
           which
           he
           forbids
           them
           now
           under
           the
           light
           of
           the
           Gospel
           ;
           where
           our
           charitie
           should
           be
           so
           exquisite
           ,
           that
           we
           should
           rather
           endure
           all
           sorts
           of
           mischiefs
           then
           give
           the
           least
           cause
           of
           scandall
           to
           our
           Neighbours
           :
           and
           I
           believe
           ,
           it
           were
           more
           safe
           to
           renounce
           those
           Dignities
           ,
           which
           oblige
           us
           to
           any
           appearances
           contrary
           to
           our
           Religion
           ,
           then
           to
           cause
           any
           to
           stumble
           by
           our
           enjoying
           and
           exercising
           them
           .
        
      
       
         
           CHAP.
           XVI
           .
           That
           to
           think
           it
           is
           lawfull
           for
           a
           man
           to
           exercise
           the
           ceremonies
           of
           a
           Religion
           ,
           which
           he
           believeth
           not
           ,
           doth
           by
           consequence
           diminish
           the
           glory
           of
           ,
           and
           cast
           a
           blur
           on
           ,
           the
           Martyrs
           .
        
         
           BUt
           to
           this
           one
           example
           ,
           which
           they
           without
           any
           reason
           bring
           out
           of
           the
           Old
           Testament
           ,
           we
           may
           justly
           oppose
           the
           belief
           and
           perpetuall
           practise
           of
           the
           Saints
           under
           the
           first
           and
           second
           Covenant
           ;
           who
           have
           not
           more
           abhorred
           confessing
           with
           the
           mouth
           errours
           contrary
           to
           pietie
           ,
           then
           they
           have
           detested
           practising
           (
           amongst
           those
           who
           teach
           them
           )
           any
           of
           those
           actions
           that
           have
           reference
           to
           such
           errours
           .
           Holding
           as
           well
           those
           to
           be
           Apostates
           and
           deserters
           of
           the
           Faith
           ,
           who
           
           defiled
           themselves
           with
           some
           false
           and
           unlawfull
           service
           ,
           as
           those
           who
           expresly
           and
           publickly
           professed
           errour
           .
           For
           example
           ,
           Had
           not
           the
           
             three
             Hebrew
             children
          
           in
           Babylon
           ,
           Dan.
           iii.
           been
           of
           this
           perswasion
           ,
           why
           should
           they
           have
           been
           willing
           to
           have
           incurred
           the
           indignation
           of
           the
           King
           their
           Protectour
           ,
           and
           to
           have
           been
           deprived
           not
           onely
           of
           all
           their
           goods
           and
           honours
           ,
           but
           likewise
           cast
           into
           a
           hot
           fiery
           furnace
           ,
           there
           to
           endure
           a
           very
           grievous
           and
           horrible
           death
           ;
           rather
           then
           to
           prostrate
           themselves
           at
           his
           commandment
           before
           the
           golden
           image
           ,
           which
           he
           caused
           his
           people
           to
           adore
           ?
           Had
           it
           not
           been
           easie
           for
           them
           ,
           to
           have
           kept
           themselves
           from
           all
           this
           mischief
           ,
           by
           doing
           that
           which
           the
           King
           commanded
           ,
           but
           in
           another
           sense
           ;
           and
           with
           an
           intention
           different
           from
           that
           ,
           wherein
           he
           required
           it
           ?
           viz.
           by
           referring
           and
           addressing
           their
           adoration
           (
           whereof
           bowing
           or
           prostration
           was
           the
           mark
           )
           not
           to
           the
           
             golden
             image
          
           before
           them
           ,
           but
           to
           God
           the
           Creatour
           ?
           But
           this
           illusion
           and
           catch
           was
           so
           farre
           from
           prevailing
           with
           them
           ,
           that
           they
           never
           once
           thought
           of
           it
           ;
           but
           with
           a
           brave
           generositie
           ,
           befitting
           that
           piety
           whereof
           they
           made
           profession
           ,
           they
           answered
           boldly
           ,
           at
           the
           first
           word
           ,
           
             that
             they
             would
             not
             prostrate
             themselves
             before
             the
             statue
          
           ;
           thinking
           (
           which
           was
           very
           true
           )
           That
           since
           that
           action
           which
           was
           required
           of
           them
           ,
           signified
           (
           in
           the
           custome
           of
           that
           people
           )
           an
           acknowledgement
           of
           a
           Godhead
           in
           the
           inanimate
           creature
           ,
           they
           could
           not
           practise
           it
           without
           idolatry
           ,
           or
           damnable
           hypocrisie
           ;
           and
           consequently
           without
           rendring
           themselves
           guilty
           of
           a
           very
           enormous
           sinne
           against
           God
           ,
           and
           an
           irreparable
           scandal
           against
           their
           neighbours
           .
           The
           same
           may
           I
           say
           ,
           of
           all
           the
           excellent
           and
           famous
           Personages
           ,
           that
           have
           from
           the
           first
           dawning
           of
           Christianitie
           to
           this
           houre
           ,
           with
           so
           much
           courage
           and
           glorie
           sealed
           the
           truth
           with
           their
           bloud
           .
           For
           if
           a
           man
           might
           be
           permitted
           to
           counterfeit
           in
           this
           manner
           ,
           and
           without
           deserving
           punishment
           to
           exercise
           impious
           services
           and
           superstitious
           adorations
           ,
           (
           provided
           that
           in
           the
           secret
           of
           
           his
           heart
           ,
           he
           referre
           and
           give
           those
           very
           services
           to
           God
           the
           Creatour
           ,
           which
           other
           men
           give
           to
           the
           creature
           )
           why
           should
           those
           holy
           and
           blessed
           Witnesses
           of
           God
           have
           exposed
           themselves
           to
           such
           troubles
           and
           sufferings
           ?
           Why
           should
           they
           continually
           have
           made
           such
           scruple
           of
           casting
           two
           or
           three
           grains
           of
           incense
           into
           the
           Censer
           ,
           in
           presence
           of
           their
           Soveraigne
           Prince
           who
           commanded
           them
           ?
           Why
           might
           they
           not
           have
           done
           this
           ,
           with
           an
           intention
           of
           rendring
           this
           service
           either
           to
           God
           ,
           or
           to
           the
           Prince
           there
           present
           (
           that
           he
           might
           smel
           the
           sweet
           odour
           )
           and
           not
           to
           the
           idol
           ,
           as
           others
           intend
           and
           perform
           it
           ?
           If
           this
           petty
           quirk
           of
           Logick
           might
           have
           made
           the
           action
           cōmendable
           (
           or
           at
           least
           tolerable
           ,
           and
           excusable
           )
           what
           an
           incredible
           stupidity
           was
           it
           in
           those
           great
           men
           ,
           not
           to
           have
           used
           it
           ?
           Who
           perceives
           not
           that
           after
           the
           rate
           of
           our
           new
           Sophisters
           ,
           all
           the
           Christian
           courage
           of
           those
           holy
           Personages
           ,
           was
           but
           a
           piece
           of
           sillinesse
           ;
           all
           their
           constancy
           a
           sottish
           and
           childish
           opinionativenesse
           and
           wilfulnesse
           ?
           For
           who
           would
           not
           judge
           them
           either
           infinitely
           simple
           ,
           as
           not
           knowing
           or
           not
           thinking
           on
           so
           easie
           a
           subtilty
           ;
           or
           extremely
           imprudent
           ,
           if
           knowing
           it
           they
           would
           not
           have
           used
           it
           at
           such
           a
           time
           ;
           since
           for
           want
           of
           using
           it
           ,
           they
           miserably
           lost
           both
           their
           goods
           ,
           and
           lives
           ,
           and
           all
           that
           was
           deare
           and
           precious
           to
           them
           upon
           earth
           ?
           But
           if
           the
           Romanists
           be
           in
           the
           right
           ,
           the
           Martyrs
           ,
           beside
           suffering
           ,
           should
           have
           had
           a
           deal
           of
           crime
           and
           sinfulnesse
           in
           their
           fault
           :
           For
           to
           lose
           a
           mans
           life
           needlesly
           ,
           and
           to
           spill
           ones
           own
           bloud
           in
           a
           bravery
           ,
           is
           an
           enormous
           offence
           against
           God
           ;
           who
           forbids
           us
           to
           violate
           or
           take
           away
           our
           neighbours
           life
           ,
           much
           more
           our
           own
           ;
           and
           detesting
           those
           who
           procure
           another
           mans
           death
           ,
           cannot
           but
           extremly
           abominate
           them
           ,
           who
           are
           the
           cause
           of
           their
           own
           destruction
           .
           But
           God
           forbid
           ,
           that
           in
           stead
           of
           setting
           forth
           the
           praises
           and
           the
           glory
           ,
           which
           all
           Christians
           have
           ever
           given
           to
           these
           holy
           Martyrs
           ,
           we
           should
           be
           so
           ungratefull
           and
           malicious
           ,
           as
           to
           reproach
           their
           memory
           (
           by
           accusing
           
           them
           either
           of
           imprudence
           or
           injustice
           )
           meerly
           to
           gratifie
           such
           ,
           as
           having
           not
           courage
           enough
           to
           confesse
           openly
           what
           they
           believe
           privately
           in
           their
           hearts
           ,
           would
           (
           in
           stead
           of
           condemning
           their
           own
           weaknesse
           )
           tax
           all
           those
           of
           rashnesse
           ,
           who
           are
           not
           so
           fearfull
           as
           they
           .
           Let
           us
           rather
           acknowledge
           ,
           that
           these
           Saints
           (
           whose
           names
           have
           ever
           been
           precious
           and
           blessed
           in
           the
           Church
           )
           have
           well
           and
           rightly
           judged
           ,
           thinking
           that
           none
           can
           with
           lesse
           then
           such
           a
           resolution
           ,
           perform
           the
           duty
           of
           a
           good
           and
           faithfull
           Christian
           ,
           nor
           otherwise
           avoid
           the
           infamy
           and
           punishments
           which
           they
           deserve
           ,
           who
           desert
           so
           holy
           a
           discipline
           .
        
      
       
         
           CHAP.
           XVII
           .
           That
           this
           dissembling
           is
           condemned
           by
           our
           Lord
           in
           the
           Scriptures
           .
        
         
           FOr
           in
           truth
           ,
           God
           will
           not
           be
           put
           off
           with
           such
           quaint
           devices
           ,
           which
           are
           but
           meer
           pretences
           ,
           and
           colours
           ,
           wherewith
           flesh
           and
           bloud
           endeavour
           to
           smooth
           over
           their
           fearfulnesse
           .
           He
           deals
           with
           us
           
             bonâ
             fide
          
           ,
           plainly
           and
           in
           earnest
           ,
           and
           will
           not
           own
           them
           ,
           who
           goe
           not
           the
           same
           pace
           ,
           that
           is
           to
           say
           ,
           who
           deal
           not
           roundly
           and
           plainly
           with
           him
           .
           As
           for
           such
           sly
           people
           as
           would
           halt
           with
           Him
           ,
           and
           walk
           awry
           between
           Him
           and
           the
           world
           ,
           and
           varnish
           over
           their
           loosenesse
           with
           false
           and
           artificiall
           excuses
           ,
           He
           surprizeth
           them
           in
           their
           pretended
           subtilties
           :
           leaving
           them
           with
           those
           ,
           whose
           marks
           and
           badges
           they
           have
           accepted
           of
           ,
           contrary
           to
           the
           judgement
           of
           their
           own
           consciences
           .
        
         
           There
           was
           doubtlesse
           among
           the
           Israelites
           of
           old
           ,
           during
           the
           corruptions
           that
           Ahaz
           and
           Jezabel
           brought
           into
           Religion
           ,
           great
           store
           of
           persons
           ,
           who
           overcome
           with
           their
           tyrannicall
           threats
           ,
           did
           bow
           their
           knees
           to
           Baal
           sore
           against
           their
           wills
           ;
           and
           in
           their
           hearts
           detested
           those
           idols
           ,
           which
           through
           fear
           they
           were
           driven
           to
           adore
           :
           some
           who
           comforted
           themselves
           with
           a
           vain
           imagination
           ,
           that
           they
           might
           bow
           indeed
           to
           the
           Idol
           with
           their
           
           bodies
           ,
           but
           keep
           their
           souls
           for
           God
           ,
           and
           so
           inwardly
           addressing
           to
           Him
           all
           their
           veneration
           ,
           they
           should
           not
           deserve
           either
           the
           name
           or
           punishment
           of
           idolaters
           .
           Notwithstanding
           ,
           the
           Lord
           not
           regarding
           this
           excuse
           ,
           excludeth
           them
           from
           the
           number
           of
           His
           servants
           ;
           counting
           none
           for
           His
           ,
           but
           onely
           such
           as
           
             had
             not
             bowed
             their
             knees
          
           to
           Baal
           .
           
             I
             have
             left
             me
          
           ,
           saith
           he
           ,
           Rom.
           xi
           .
           4.
           1.
           
           Kings
           xix
           .
           18.
           
             seven
             thousand
             in
             Israel
             ,
             to
             wit
             ,
             all
             the
             knees
             which
             have
             not
             bowed
             unto
             Baal
             ,
             and
             every
             mouth
             which
             hath
             not
             kissed
             him
             .
          
           And
           then
           who
           would
           not
           take
           the
           rest
           ,
           who
           did
           fall
           before
           the
           images
           of
           Baal
           ,
           or
           did
           kisse
           them
           ,
           or
           salute
           them
           ,
           if
           not
           for
           idolaters
           or
           hypocrites
           ,
           yet
           for
           such
           ,
           in
           a
           word
           ,
           as
           God
           rejected
           from
           his
           communion
           ?
        
         
           Long
           time
           before
           this
           ,
           while
           the
           Israelites
           were
           yet
           in
           the
           wildernesse
           ,
           where
           they
           cast
           
             a
             golden
             calf
          
           ,
           we
           cannot
           imagine
           they
           were
           so
           brutish
           ,
           as
           to
           believe
           ,
           That
           that
           image
           which
           they
           then
           cast
           ,
           was
           truly
           and
           really
           the
           God
           which
           brought
           them
           out
           of
           the
           land
           of
           Egypt
           ,
           before
           it
           was
           in
           the
           world
           .
           All
           the
           circumstances
           of
           the
           fact
           induce
           us
           to
           say
           ,
           That
           they
           took
           it
           onely
           for
           a
           visible
           symbol
           of
           the
           Divinity
           ,
           which
           should
           be
           to
           them
           in
           stead
           of
           Moses
           ,
           who
           they
           thought
           was
           lost
           :
           so
           that
           they
           should
           have
           addressed
           to
           God
           the
           honours
           ,
           which
           they
           gave
           to
           that
           image
           .
           But
           because
           such
           services
           were
           now
           become
           the
           ordinary
           mark
           of
           idolatry
           ,
           over
           all
           the
           land
           of
           Egypt
           ,
           where
           they
           lived
           ;
           God
           without
           having
           regard
           to
           that
           ,
           which
           they
           might
           have
           said
           was
           in
           their
           intentions
           ,
           handleth
           them
           and
           punisheth
           them
           ,
           (
           Exod.
           xxxii
           .
           )
           as
           being
           truly
           and
           indeed
           idolaters
           :
           for
           so
           they
           are
           called
           by
           S.
           Paul
           ,
           where
           he
           recordeth
           their
           fault
           ,
           1
           Cor.
           x.
           7.
           
           And
           that
           divine
           Apostle
           in
           the
           same
           place
           ,
           is
           so
           far
           from
           permitting
           us
           ,
           under
           any
           pretence
           whatsoever
           ,
           to
           do
           any
           of
           those
           actions
           ,
           whereby
           superstitious
           men
           use
           to
           testifie
           their
           devotion
           to
           that
           which
           they
           serve
           (
           as
           prostration
           before
           the
           subject
           which
           they
           adore
           )
           that
           he
           forbids
           the
           Corinthians
           (
           1
           Cor.
           x.
           19
           ,
           20
           ,
           21.
           )
           to
           eat
           the
           flesh
           of
           those
           living
           creatures
           ,
           which
           
             they
             knew
             to
             have
             been
             
             sacrificed
             to
             idols
          
           ;
           and
           this
           under
           perill
           of
           rendring
           themselves
           in
           so
           doing
           ,
           
             partakers
             of
             devils
          
           ,
           and
           of
           their
           Altars
           ,
           and
           of
           depriving
           themselves
           of
           the
           Table
           of
           the
           Lord
           ,
           and
           of
           his
           Communion
           .
           Was
           it
           ,
           because
           the
           Christians
           who
           eat
           of
           such
           meats
           ,
           had
           in
           so
           doing
           an
           intention
           to
           honour
           Demons
           or
           Idols
           ?
           In
           no
           wise
           .
           They
           eat
           simply
           of
           it
           ,
           for
           the
           refection
           of
           their
           bodies
           ,
           as
           they
           would
           have
           eaten
           of
           other
           meats
           ,
           if
           they
           had
           been
           at
           hand
           .
           Yet
           because
           the
           idolaters
           esteemed
           them
           sacred
           ,
           and
           sanctified
           by
           the
           altars
           of
           their
           false
           Divinities
           ;
           and
           because
           eating
           at
           their
           feasts
           was
           an
           action
           ,
           which
           in
           the
           common
           use
           signified
           ,
           that
           one
           had
           them
           in
           esteem
           and
           veneration
           ;
           or
           at
           least
           ,
           that
           one
           did
           not
           think
           ,
           That
           the
           service
           which
           they
           used
           was
           impure
           and
           unlawfull
           ,
           the
           H.
           Apostle
           would
           not
           suffer
           Believers
           to
           eat
           as
           idolaters
           did
           .
           But
           you
           will
           say
           ,
           I
           do
           it
           not
           to
           be
           sanctified
           thereby
           ;
           I
           will
           in
           this
           repast
           ,
           addresse
           my
           thoughts
           ,
           praises
           ,
           and
           blessings
           ,
           not
           (
           as
           the
           infidels
           do
           )
           to
           Idols
           upon
           altars
           ,
           whereon
           they
           lay
           their
           viands
           ;
           but
           to
           God
           ,
           our
           onely
           true
           Creatour
           and
           Preserver
           .
           No
           ,
           saith
           the
           Apostle
           ;
           I
           would
           not
           have
           you
           be
           partakers
           of
           Devils
           .
           I
           know
           well
           enough
           ,
           that
           an
           Idol
           is
           nothing
           ;
           I
           know
           well
           too
           ,
           that
           you
           take
           it
           to
           be
           what
           it
           is
           .
           But
           what
           ever
           your
           opinion
           be
           concerning
           it
           ,
           you
           cannot
           exercise
           those
           actions
           ,
           which
           are
           the
           ordinary
           symboles
           of
           honour
           that
           idolaters
           render
           thereto
           ,
           without
           defiling
           and
           rendring
           you
           unworthy
           of
           the
           Cup
           and
           Table
           of
           the
           Lord.
           And
           't
           is
           observable
           ,
           That
           entring
           upon
           this
           businesse
           ,
           he
           useth
           this
           preface
           ,
           
             Finally
             ,
             my
             dearly
             beloved
             ,
             flee
             from
             idolatry●
          
           1
           Cor.
           x.
           14.
           clearly
           intimating
           thereby
           ,
           that
           he
           held
           all
           them
           guilty
           of
           idolatry
           ,
           who
           with
           any
           heart
           or
           mind
           whatsoever
           ,
           exercised
           any
           of
           those
           actions
           ,
           which
           in
           the
           common
           use
           of
           idolaters
           ,
           signified
           the
           honour
           which
           they
           bore
           to
           that
           which
           they
           served
           .
           And
           therefore
           ,
           what
           can
           become
           of
           such
           people
           ,
           unlesse
           they
           prevent
           the
           day
           of
           the
           Lord
           by
           a
           serious
           repentance
           ;
           since
           there
           is
           no
           sinne
           against
           which
           the
           Scripture
           threatneth
           a
           more
           horrible
           damnation
           ,
           then
           against
           
           this
           of
           idolatry
           ?
           But
           lest
           they
           should
           sooth
           up
           themselves
           with
           an
           opinion
           that
           they
           are
           not
           idolaters
           ;
           it
           denounceth
           against
           them
           elsewhere
           the
           same
           judgement
           :
           but
           gives
           them
           a
           name
           which
           agreeth
           to
           them
           so
           properly
           ,
           as
           they
           will
           not
           know
           how
           to
           disavow
           it
           ,
           Rev.
           xxi
           .
           8.
           
           
             As
             for
             the
             fearfull
             ,
             and
             unbelieving
             ,
             and
             the
             abominable
             ,
             and
             murtherers
             ,
             and
             whoremongers
             ,
             and
             sorcerers
             ,
             and
             idolaters
             ,
             and
             all
             liars
             ,
             their
             part
             shall
             be
             in
             the
             lake
             which
             burneth
             with
             fire
             and
             brimstone
             ,
             which
             is
             the
             second
             death
             .
          
           I
           would
           fain
           have
           these
           people
           seriously
           consider
           ,
           what
           these
           fearful
           be
           ,
           that
           are
           here
           thrown
           into
           hel-dungeon
           ,
           with
           the
           worst
           and
           most
           abominable
           malefactors
           .
           For
           if
           the
           word
           signifie
           not
           precisely
           those
           ,
           who
           (
           lest
           they
           should
           displease
           the
           world
           )
           do
           outwardly
           conform
           themselves
           to
           services
           and
           ceremonies
           ,
           which
           in
           their
           heart
           they
           acknowledge
           to
           be
           a
           pernicious
           errour
           ;
           I
           know
           not
           what
           other
           sense
           this
           passage
           can
           beare
           .
           The
           H.
           Ghost
           meaneth
           not
           those
           ,
           who
           in
           this
           world
           are
           called
           fearfull
           .
           For
           He
           is
           not
           used
           to
           put
           valour
           and
           warlike
           force
           ,
           among
           the
           qualities
           that
           be
           necessary
           for
           inheriting
           the
           Kingdome
           of
           heaven
           :
           nor
           doth
           He
           mean
           those
           who
           follow
           errour
           ,
           and
           serve
           creatures
           with
           a
           full
           heart
           ,
           believing
           and
           approving
           inwardly
           ,
           what
           they
           doe
           outwardly
           .
           For
           He
           is
           not
           wont
           to
           call
           them
           fearfull
           ;
           They
           are
           rather
           such
           as
           He
           calleth
           a
           little
           after
           ,
           idolaters
           .
           Nor
           doth
           he
           mean
           hypocrites
           ,
           who
           under
           an
           open
           profession
           of
           vertue
           ,
           hide
           a
           filthy
           and
           infamous
           life
           :
           though
           to
           call
           them
           so
           ,
           were
           as
           bad
           as
           to
           call
           them
           fearfull
           .
           The
           name
           of
           liars
           ,
           which
           followeth
           soon
           after
           ,
           agreeth
           to
           them
           a
           great
           deal
           better
           .
           Nor
           is
           there
           any
           likelihood
           ,
           that
           by
           fearfull
           he
           meaneth
           profane
           ,
           or
           Atheists
           ,
           or
           open
           sinners
           ,
           and
           malefactors
           .
           For
           who
           ever
           heard
           them
           set
           out
           by
           this
           name
           ?
           And
           then
           who
           can
           be
           meant
           by
           these
           cursed
           fearfull
           persons
           ,
           which
           are
           here
           ranked
           in
           the
           forefront
           of
           all
           ,
           that
           shall
           be
           inheritours
           of
           hell
           fire
           ;
           but
           those
           ,
           who
           overcome
           with
           some
           carnall
           fear
           ,
           do
           not
           confesse
           outwardly
           that
           holy
           truth
           which
           they
           believe
           inwardly
           ;
           or
           those
           who
           confesse
           outwardly
           
           some
           errour
           ,
           which
           inwardly
           they
           misbelieve
           and
           detest
           ?
           Thus
           was
           it
           in
           the
           Martyrs
           of
           Christ
           not
           imprudence
           ,
           but
           a
           very
           excellent
           piece
           of
           wisdome
           ,
           That
           they
           chose
           rather
           to
           suffer
           the
           most
           cruell
           deaths
           and
           punishments
           ,
           than
           through
           fear
           to
           conceal
           that
           opinion
           ,
           which
           they
           had
           concerning
           piety
           and
           errour
           .
           It
           was
           in
           them
           not
           a
           cruelty
           ,
           but
           an
           act
           of
           sweetnesse
           in
           their
           loving
           devout
           souls
           ,
           rather
           to
           undergoe
           death
           ,
           then
           to
           perform
           any
           of
           the
           actions
           of
           Pagan
           superstition
           ;
           since
           they
           had
           no
           other
           way
           to
           avoid
           those
           punishments
           ,
           which
           are
           threatned
           to
           fearfull
           men
           .
           And
           on
           the
           contrary
           ,
           it
           will
           be
           sound
           ,
           That
           there
           are
           none
           more
           sottish
           ,
           nor
           more
           cruell
           to
           themselves
           ,
           then
           those
           pretended
           Politicians
           ,
           who
           to
           preserve
           (
           as
           they
           say
           )
           the
           peace
           of
           the
           world
           ,
           and
           to
           exempt
           themselves
           from
           temporall
           punishments
           ,
           that
           sometimes
           betide
           open
           Believers
           ,
           accommodate
           themselves
           to
           the
           services
           of
           one
           ,
           and
           avoid
           the
           freedome
           and
           communion
           of
           the
           other
           .
           For
           as
           it
           is
           prudence
           for
           a
           man
           ,
           to
           lose
           a
           small
           benefit
           ,
           to
           preserve
           a
           far
           greater
           ;
           and
           that
           is
           truly
           and
           indeed
           to
           love
           a
           mans
           self
           ,
           when
           he
           suffers
           a
           little
           sorrow
           (
           as
           a
           cut
           of
           a
           razour
           ,
           or
           a
           Chirurgions
           lancet
           )
           to
           keep
           himself
           from
           death
           :
           so
           it
           is
           the
           highest
           degree
           of
           imprudence
           ,
           for
           a
           man
           to
           loose
           his
           
             Soveraigne
             good
          
           ,
           to
           preserve
           one
           that
           is
           
             incomparably
             lesse
          
           ;
           the
           worst
           of
           cruelties
           ,
           to
           suffer
           a
           mans
           self
           to
           perish
           eternally
           ,
           rather
           then
           suffer
           a
           short
           and
           slight
           inconvenience
           .
        
      
       
         
           CHAP.
           XVIII
           .
           That
           this
           dissembling
           ,
           grievously
           offendeth
           God
           ,
           and
           scandalizeth
           men
           .
        
         
           BUt
           to
           the
           end
           that
           no
           man
           may
           accuse
           the
           judgement
           of
           God
           of
           too
           much
           rigour
           against
           fearfull
           people
           ,
           Let
           us
           briefly
           consider
           the
           greatnesse
           and
           the
           weight
           of
           their
           fault
           .
           First
           ,
           they
           are
           evidently
           guilty
           of
           a
           grievous
           and
           inexcusable
           lie
           .
           For
           by
           their
           action
           they
           make
           profession
           of
           believing
           that
           ,
           which
           they
           do
           not
           believe
           in
           realitie
           .
           As
           for
           example
           ,
           he
           ,
           that
           through
           fear
           
           prostrateth
           himself
           before
           the
           Host
           of
           the
           Church
           of
           Rome
           ,
           declareth
           highly
           and
           expresly
           ,
           that
           he
           taketh
           it
           for
           a
           Deity
           ,
           deserving
           adoration
           :
           since
           in
           common
           custome
           that
           is
           the
           sense
           of
           this
           action
           .
           And
           yet
           he
           telleth
           us
           privately
           ,
           that
           his
           heart
           believeth
           ,
           it
           is
           not
           a
           Deity
           ,
           but
           an
           insensible
           and
           inanimate
           creature
           .
           Who
           discerneth
           not
           here
           a
           manifest
           contrarietie
           ,
           between
           the
           mind
           and
           the
           body
           ?
           between
           the
           heart
           and
           the
           tongue
           ?
           And
           though
           all
           lying
           be
           unpleasing
           to
           God
           ,
           and
           unbecoming
           
             a
             man
             of
             worth
          
           and
           reputation
           ;
           yet
           this
           is
           the
           most
           vilainous
           and
           enormous
           of
           any
           other
           sort
           .
           For
           if
           lying
           be
           farre
           more
           blamable
           in
           a
           serious
           then
           in
           a
           slight
           subject
           ,
           who
           can
           describe
           or
           imagine
           how
           highly
           detestable
           it
           is
           in
           Religion
           ,
           the
           most
           important
           thing
           in
           the
           world
           ?
           how
           abominable
           in
           the
           most
           solemn
           and
           sacred
           act
           of
           Religion
           ,
           where
           the
           question
           is
           concerning
           rendring
           to
           a
           Deity
           that
           Soveraign
           service
           ,
           which
           we
           owe
           him
           ?
           Is
           it
           not
           ●pparently
           a
           reproach
           to
           the
           
             Divine
             Majestie
          
           ,
           who
           hath
           so
           expresly
           protested
           that
           He
           hateth
           nothing
           upon
           earth
           ,
           neare
           so
           much
           as
           a
           lying
           soul
           ?
           and
           to
           the
           holy
           Angels
           ,
           who
           are
           spectatours
           of
           our
           actions
           ?
           and
           to
           Men
           our
           neighbours
           ,
           that
           are
           assembled
           with
           us
           ?
           for
           Us
           ,
           in
           the
           presence
           of
           them
           all
           ,
           to
           say
           and
           impudently
           declare
           a
           thing
           ,
           directly
           contrary
           to
           what
           we
           think
           ;
           to
           swear
           and
           protest
           ,
           as
           it
           were
           with
           the
           hand
           lifted
           up
           ,
           that
           we
           take
           a
           thing
           to
           be
           our
           Creatour
           and
           Redeemer
           ,
           which
           in
           reality
           we
           esteem
           to
           be
           as
           farre
           below
           the
           nature
           of
           Him
           ,
           as
           earth
           is
           below
           heaven
           .
           The
           most
           desperate
           knaves
           will
           seldome
           endure
           to
           heare
           of
           their
           having
           sworn
           falsly
           ,
           that
           the
           Oxen
           of
           another
           man
           belong
           to
           them
           ;
           or
           they
           come
           to
           do
           it
           with
           a
           soul
           full
           of
           remorse
           ,
           and
           a
           face
           covered
           with
           confusion
           .
           The
           reason
           is
           ,
           because
           the
           Authoritie
           of
           the
           Judges
           ,
           the
           dignity
           of
           the
           Assembly
           ,
           the
           holinesse
           of
           the
           Place
           ,
           the
           hand
           which
           they
           lift
           up
           ,
           and
           the
           tongue
           which
           they
           move
           ,
           cometh
           into
           their
           mind
           ;
           and
           privately
           chastizeth
           them
           for
           violating
           the
           truth
           .
           So
           deeply
           hath
           Nature
           imprinted
           in
           all
           mens
           hearts
           the
           hatred
           and
           horrour
           of
           a
           lie
           .
        
         
         
           Ye
           then
           ,
           who
           before
           the
           face
           of
           heaven
           and
           earth
           ,
           before
           the
           eyes
           of
           God
           ,
           Angels
           ,
           and
           Men
           ,
           have
           sworn
           against
           your
           conscience
           not
           a
           slight
           businesse
           ,
           but
           the
           most
           important
           ;
           that
           concerneth
           not
           this
           present
           and
           sading
           life
           ,
           but
           that
           other
           which
           is
           eternall
           ;
           who
           have
           sworn
           ,
           not
           with
           two
           or
           three
           words
           let
           slip
           between
           the
           teeth
           ,
           but
           highly
           and
           expresly
           ,
           with
           the
           gesture
           and
           motion
           of
           all
           your
           person
           ;
           who
           have
           affirmed
           ,
           and
           as
           it
           were
           sealed
           ,
           this
           lie
           by
           the
           most
           authentick
           act
           that
           is
           in
           the
           Religion
           of
           your
           Countreymen
           ;
           how
           can
           you
           have
           the
           face
           after
           such
           a
           dreadfull
           perjury
           to
           look
           again
           up
           to
           Heaven
           ?
           How
           can
           your
           conscience
           choose
           but
           trouble
           you
           and
           avenge
           it self
           ,
           for
           the
           horrible
           outrage
           ,
           that
           you
           have
           committed
           on
           it
           ,
           for
           your
           having
           so
           violently
           and
           wretchedly
           stifled
           its
           thoughts
           ?
           If
           after
           this
           ,
           it
           do
           not
           prick
           and
           torment
           you
           night
           and
           day
           ,
           I
           know
           not
           how
           you
           can
           make
           appeare
           ,
           that
           it
           is
           alive
           .
           For
           besides
           the
           enormitie
           of
           the
           lie
           ,
           such
           faults
           are
           infinitely
           contrary
           to
           the
           respect
           which
           we
           owe
           to
           God
           ,
           and
           extremely
           injurious
           to
           His
           Soveraigntie
           .
           For
           is
           it
           not
           one
           of
           the
           greatest
           crimes
           that
           a
           subject
           can
           possibly
           be
           guilty
           of
           towards
           his
           Soveraign
           ,
           openly
           to
           bestow
           upon
           another
           ,
           beside
           Him
           ,
           the
           Name
           and
           Honour
           ,
           which
           is
           due
           to
           Him
           alone
           .
           I
           know
           the
           Romanist
           will
           say
           ,
           That
           his
           intention
           is
           far
           from
           doing
           it
           ,
           but
           'T
           is
           enough
           to
           make
           him
           faulty
           ,
           either
           to
           have
           said
           ,
           or
           to
           have
           done
           the
           least
           thing
           like
           it
           :
           so
           holy
           and
           sacred
           is
           the
           Majestie
           of
           Soveraigns
           ,
           that
           no
           man
           may
           without
           impietie
           violate
           or
           profane
           the
           respect
           ,
           that
           is
           due
           to
           Them
           ,
           with
           any
           intention
           ,
           under
           any
           pretence
           whatsoever
           .
           Now
           ,
           to
           give
           unto
           any
           thing
           ,
           which
           you
           do
           not
           believe
           to
           have
           a
           Divine
           nature
           ,
           the
           services
           which
           are
           given
           to
           such
           and
           under
           this
           notion
           ,
           by
           those
           among
           whom
           we
           live
           ;
           is
           clearly
           to
           testifie
           ,
           that
           you
           give
           to
           another
           besides
           God
           ,
           the
           honour
           which
           belongeth
           to
           him
           alone
           .
           As
           ,
           to
           bring
           in
           our
           example
           ,
           for
           You
           to
           prostrate
           your selves
           before
           the
           Host
           of
           the
           Church
           of
           Rome
           ,
           or
           to
           go
           on
           Procession
           after
           it
           ,
           on
           the
           day
           of
           its
           Feast
           ;
           is
           
           to
           declare
           that
           you
           give
           it
           the
           name
           and
           adoration
           of
           a
           Deity
           .
           I
           do
           not
           affirm
           that
           you
           really
           adore
           it
           .
           I
           presuppose
           that
           you
           know
           in
           your
           heart
           ,
           that
           it
           is
           but
           a
           creature
           ,
           and
           that
           your
           heart
           addresseth
           all
           its
           service
           to
           God
           onely
           .
           But
           because
           you
           make
           this
           declaration
           with
           your
           body
           ,
           you
           witnesse
           and
           make
           it
           appeare
           that
           you
           hold
           this
           for
           your
           God.
           Do
           you
           not
           in
           your
           conscience
           take
           it
           to
           be
           an
           horrible
           crime
           to
           commit
           so
           grievous
           an
           offense
           against
           our
           Soveraign
           Lord
           ?
           And
           here
           tell
           not
           me
           ,
           I
           beseech
           you
           ,
           that
           you
           do
           not
           make
           such
           a
           declaration
           ,
           in
           prostrating
           your self
           before
           the
           Host
           .
           For
           I
           have
           sufficiently
           shown
           before
           ,
           that
           this
           is
           the
           true
           cleare
           and
           precise
           signification
           of
           that
           action
           ,
           and
           others
           like
           it
           :
           and
           he
           that
           will
           interpret
           them
           otherwise
           ,
           must
           overthrow
           the
           laws
           and
           communion
           of
           all
           civil
           and
           Religious
           Societies
           among
           men
           .
           And
           to
           partake
           of
           such
           actions
           against
           our
           consciences
           ,
           is
           not
           onely
           an
           offence
           against
           God
           ,
           but
           likewise
           a
           most
           cruell
           outrage
           and
           scandall
           against
           our
           Neighbours
           .
        
         
           For
           first
           ,
           one
           cannot
           abuse
           a
           man
           ,
           or
           mock
           him
           in
           a
           serious
           businesse
           ,
           without
           deeply
           violating
           the
           holy
           and
           respective
           charity
           ,
           which
           we
           owe
           to
           a
           creature
           ,
           that
           beareth
           the
           image
           of
           our
           Lord
           ,
           and
           hath
           the
           same
           nature
           that
           we
           are
           of
           .
           And
           I
           do
           not
           see
           ,
           how
           one
           can
           more
           apparently
           mock
           his
           neighbours
           ,
           then
           by
           making
           shew
           of
           adoring
           that
           which
           they
           serve
           ,
           and
           approving
           their
           devotion
           as
           good
           and
           usefull
           to
           salvation
           ;
           and
           yet
           to
           believe
           nothing
           lesse
           ,
           and
           in
           our
           consciences
           to
           hold
           that
           to
           be
           a
           mere
           creature
           which
           they
           adore
           ;
           and
           the
           honour
           ,
           which
           they
           give
           it
           ,
           to
           be
           an
           unlawfull
           service
           and
           unpleasing
           to
           the
           true
           God.
           What
           greater
           affront
           can
           men
           possibly
           put
           upon
           them
           ,
           than
           thus
           to
           abuse
           and
           sport
           with
           them
           ?
           questionlesse
           did
           they
           discern
           through
           the
           mask
           ,
           under
           which
           we
           hide
           our selves
           ,
           the
           thoughts
           of
           our
           hearts
           ,
           and
           the
           gullery
           that
           we
           put
           upon
           them
           ,
           when
           we
           present
           our selves
           to
           them
           in
           this
           false
           visage
           ;
           they
           would
           extremely
           abhorre
           us
           for
           brazen
           faced
           Couseners
           .
           Did
           we
           disguise
           our selves
           thus
           for
           their
           good
           ,
           
           or
           did
           not
           our
           dissembling
           doe
           them
           a
           mischief
           ,
           they
           would
           have
           lesse
           reason
           to
           complain
           .
           But
           't
           is
           quite
           otherwise
           .
           This
           our
           vain
           dissimulation
           ,
           and
           fond
           conceit
           is
           a
           very
           great
           scandall
           to
           them
           ;
           This
           masking
           and
           disguising
           our selves
           is
           to
           assassinate
           and
           destroy
           them
           .
           For
           do
           you
           not
           by
           exercising
           the
           acts
           and
           services
           of
           Superstition
           ,
           in
           their
           presence
           ,
           plainly
           embolden
           (
           or
           as
           S.
           Paul
           phraseth
           it
           ,
           1
           Cor.
           viii
           .
           10.
           edifie
           )
           them
           in
           it
           ?
           Is
           not
           this
           to
           recommend
           the
           same
           things
           to
           them
           by
           your
           example
           ,
           and
           effectually
           to
           preach
           to
           them
           the
           belief
           and
           practise
           of
           them
           ?
           For
           example
           ,
           when
           you
           are
           prostrate
           before
           the
           Host
           of
           the
           church
           of
           Rome
           ,
           doth
           not
           your
           action
           authorize
           their
           belief
           ?
           do
           not
           you
           thereby
           warrant
           them
           to
           be
           more
           confident
           in
           it
           ?
           You
           tell
           them
           in
           a
           language
           that
           is
           dumbe
           indeed
           ,
           but
           yet
           more
           intelligible
           ,
           cleare
           ,
           and
           significative
           ,
           then
           all
           the
           words
           which
           you
           can
           use
           in
           this
           subject
           ,
           
             That
             this
             Host
             is
             not
             at
             all
             a
             creature
             ;
             That
             it
             is
             the
             Creatour
             ,
             and
             Redeemer
             of
             the
             world
             ;
             That
             we
             should
             adore
             it
             ,
             and
             give
             it
             the
             same
             honour
             ,
             which
             is
             due
             to
             the
             Soveraign
             Deity
             .
          
           This
           ,
           and
           such
           language
           as
           this
           ,
           doth
           your
           action
           speak
           to
           your
           Neighbours
           :
           nor
           can
           they
           otherwise
           read
           or
           understand
           ,
           what
           is
           the
           sense
           and
           meaning
           of
           your
           heart
           .
           Seeing
           then
           ,
           that
           in
           your
           conscience
           you
           firmly
           believe
           that
           this
           Host
           is
           but
           a
           plain
           creature
           ;
           do
           you
           not
           see
           ,
           how
           you
           perswade
           them
           
             to
             adore
             a
             creature
          
           ,
           which
           is
           a
           pernicious
           and
           dangerous
           errour
           ,
           as
           I
           have
           shewed
           above
           ?
           You
           lay
           before
           them
           that
           which
           you
           esteem
           mortall
           poyson
           ,
           and
           seem
           to
           take
           of
           it
           your self
           ,
           that
           you
           may
           make
           them
           confidently
           swallow
           it
           down
           ;
           which
           is
           the
           most
           hurtfull
           and
           detestable
           treachery
           in
           the
           world
           .
        
         
           Now
           if
           those
           ,
           who
           poyson
           the
           bodies
           of
           men
           ,
           are
           deservedly
           reckoned
           amongst
           the
           most
           abominable
           malefactours
           ;
           consider
           how
           great
           the
           horrour
           of
           your
           crime
           is
           ,
           who
           plunge
           not
           their
           bodies
           onely
           ,
           but
           as
           much
           as
           in
           you
           lyeth
           ,
           their
           souls
           also
           ,
           into
           that
           ,
           which
           is
           in
           your
           judgement
           ,
           a
           dangerous
           and
           deadly
           poyson
           .
           And
           if
           he
           ,
           who
           offendeth
           the
           least
           of
           Believers
           ,
           never
           so
           little
           ,
           deserveth
           
           a
           rigorous
           punishment
           ,
           and
           one
           
             more
             grievous
             then
             to
             be
             thrown
             alive
             into
             the
             bottome
             of
             the
             sea
          
           (
           as
           our
           Lord
           saith
           expresly
           ,
           Matt.
           xviii
           .
           6.
           )
           what
           thunderbolts
           and
           hells
           shall
           he
           be
           thought
           worthy
           of
           ,
           who
           casts
           so
           enormous
           a
           scandall
           before
           
             all
             the
             congregation
          
           ?
           And
           if
           those
           ,
           who
           through
           errour
           mistake
           a
           creature
           for
           a
           Deity
           ,
           are
           neverthelesse
           inexcusable
           (
           as
           we
           have
           proved
           before
           )
           what
           pardon
           can
           you
           expect
           ,
           who
           ,
           knowing
           well
           that
           this
           is
           a
           creature
           ,
           cease
           not
           to
           prostrate
           your selves
           before
           it
           ?
           For
           the
           Lord
           protesteth
           that
           
             the
             servant
             who
             knoweth
             his
             Masters
             will
             and
             doth
             it
             not
             ,
             shall
             be
             beaten
             with
             more
             stripes
             ,
             than
             he
             who
             doth
             it
             not
             because
             he
             knew
             it
             not
          
           ;
           Luke
           11.
           47.
           
           And
           common
           reason
           teacheth
           us
           ,
           that
           it
           is
           a
           very
           equitable
           sentence
           and
           determination
           .
        
         
           Seeing
           then
           ,
           that
           the
           fault
           of
           those
           ,
           who
           outwardly
           practise
           the
           services
           which
           they
           hold
           in
           their
           consciences
           to
           be
           false
           and
           unlawfull
           ,
           is
           so
           many
           wayes
           contrary
           both
           to
           our
           piety
           toward
           God
           ,
           and
           our
           charity
           toward
           men
           ;
           let
           none
           think
           it
           strange
           ,
           That
           our
           Lord
           condemneth
           them
           with
           an
           eternall
           curse
           ,
           who
           are
           so
           mischievous
           as
           to
           commit
           it
           .
           For
           should
           He
           do
           otherwise
           ,
           He
           would
           forget
           his
           own
           nature
           ,
           and
           rob
           Himself
           of
           all
           those
           properties
           ,
           wherewith
           the
           H.
           Scriptures
           invest
           Him.
           He
           would
           be
           no
           longer
           the
           Father
           of
           truth
           ,
           if
           He
           left
           a
           lie
           unpunished
           .
           He
           would
           not
           be
           zealous
           of
           His
           glory
           ,
           if
           He
           did
           not
           avenge
           so
           evident
           an
           affront
           .
           Finally
           ,
           He
           would
           not
           be
           the
           Prince
           &
           Protectour
           of
           mankind
           ,
           if
           He
           did
           not
           condemne
           those
           to
           the
           greatest
           punishments
           ,
           who
           do
           so
           insolently
           and
           cruelly
           abuse
           poor
           men
           .
        
         
           And
           now
           let
           every
           equitable
           person
           judge
           ,
           whether
           it
           be
           possible
           for
           Us
           ,
           in
           any
           manner
           to
           prostrate
           our selves
           before
           the
           Host
           of
           the
           Church
           of
           Rome
           ,
           to
           deck
           our
           houses
           against
           it
           passe
           by
           ,
           and
           to
           do
           other
           the
           like
           actions
           instituted
           to
           the
           honour
           of
           it
           ,
           believing
           (
           as
           ,
           thanks
           be
           to
           God
           ,
           we
           do
           )
           that
           it
           is
           a
           plain
           
             inanimate
             creature
          
           ,
           and
           not
           (
           as
           some
           pretend
           )
           our
           Soveraign
           Lord
           and
           God.
           and
           whether
           we
           are
           not
           obliged
           by
           all
           the
           rules
           of
           
           Christs
           Doctrine
           ,
           rather
           to
           suffer
           most
           grievous
           extremities
           ,
           then
           to
           comply
           with
           what
           the
           Church
           of
           Rome
           requireth
           of
           us
           in
           this
           particular
           .
           Indeed
           ,
           if
           it
           were
           lawfull
           to
           lie
           sometimes
           ,
           and
           outwardly
           to
           witnesse
           any
           thing
           contrary
           to
           what
           we
           believe
           in
           our
           hearts
           ;
           or
           to
           make
           profession
           of
           taking
           from
           our
           Lord
           the
           glory
           due
           to
           Him
           alone
           ,
           to
           give
           it
           to
           a
           creature
           ;
           or
           finally
           to
           abuse
           men
           ,
           and
           induce
           them
           to
           be
           confirmed
           in
           a
           belief
           of
           that
           ,
           which
           we
           esteem
           pernicious
           and
           destructive
           to
           their
           souls
           ;
           If
           ,
           I
           say
           ,
           it
           were
           at
           any
           time
           lawfull
           for
           us
           to
           doe
           any
           of
           these
           things
           ,
           for
           
             fear
             of
             separating
          
           from
           our
           countreymen
           ,
           I
           confesse
           ,
           that
           we
           should
           doe
           amisse
           in
           refusing
           to
           perform
           the
           honour
           ,
           which
           Rome
           commandeth
           us
           ,
           to
           her
           Sacrament
           .
           But
           if
           all
           Laws
           divine
           and
           humane
           for
           the
           most
           part
           command
           us
           under
           pain
           of
           damnation
           ,
           rather
           not
           to
           fear
           undergoing
           all
           sorts
           of
           mischiefs
           ,
           then
           to
           fall
           into
           any
           one
           of
           these
           faults
           ;
           't
           is
           evident
           that
           having
           the
           belief
           which
           we
           have
           of
           the
           Eucharist
           in
           the
           Church
           of
           Rome
           ,
           we
           cannot
           perform
           those
           services
           thereto
           which
           they
           require
           of
           us
           ,
           without
           incurring
           the
           anger
           of
           God
           ,
           and
           destruction
           of
           our
           own
           souls
           .
        
         
           So
           that
           if
           there
           were
           no
           other
           difference
           between
           them
           and
           us
           ,
           but
           this
           alone
           ,
           it
           were
           enough
           to
           shew
           ,
           that
           we
           were
           not
           transported
           out
           of
           an
           humour
           ,
           or
           frowardnesse
           ,
           or
           other
           small
           cause
           ;
           but
           forced
           by
           an
           extreme
           and
           irresistible
           necessitie
           to
           separate
           our selves
           from
           them
           .
           Whence
           it
           followeth
           ,
           that
           in
           this
           case
           our
           separation
           was
           just
           ;
           That
           which
           is
           necessary
           ,
           being
           not
           to
           be
           blamed
           as
           unjust
           .
        
      
       
         
           CHAP.
           XIX
           .
           That
           there
           are
           many
           other
           beliefs
           in
           the
           Church
           of
           Rome
           ,
           which
           overthrow
           the
           foundations
           of
           our
           faith
           and
           salvation
           ,
           as
           the
           Veneration
           of
           images
           ,
           the
           Supremacie
           of
           the
           Pope
           ,
           &c.
           
        
         
           BUt
           besides
           this
           Article
           ,
           there
           are
           great
           store
           of
           others
           ,
           to
           the
           profession
           and
           practise
           whereof
           they
           
           will
           oblige
           us
           against
           our
           wills
           ;
           which
           are
           of
           so
           great
           importance
           in
           religion
           ,
           that
           we
           cannot
           confesse
           them
           ,
           nor
           observe
           them
           any
           more
           ,
           then
           that
           of
           Transubstantiation
           ,
           without
           violating
           our
           consciences
           ,
           and
           exposing
           our
           souls
           to
           an
           evident
           danger
           of
           offending
           God
           ,
           and
           losing
           that
           portion
           in
           his
           grace
           and
           glory
           ,
           which
           we
           desire
           and
           hope
           for
           .
        
         
           For
           example
           ,
           Believing
           (
           as
           we
           do
           )
           That
           there
           is
           nothing
           divine
           in
           images
           ;
           and
           ,
           That
           we
           are
           very
           severely
           forbidden
           by
           our
           Lord
           to
           prostrate
           our selves
           before
           them
           ,
           under
           pain
           of
           moving
           Him
           to
           jealousie
           ,
           and
           stirring
           up
           His
           indignation
           against
           us
           and
           our
           posteritie
           :
           How
           ,
           and
           with
           what
           conscience
           can
           we
           bow
           our
           bodies
           before
           those
           in
           the
           Church
           of
           Rome
           ,
           offer
           to
           them
           wax-candles
           ,
           dresse
           them
           ,
           and
           carry
           them
           in
           procession
           ,
           and
           go
           in
           pilgrimage
           to
           places
           ,
           where
           they
           are
           consecrated
           ,
           and
           perform
           such
           other
           acts
           ,
           as
           she
           demandeth
           of
           us
           in
           her
           Communion
           ,
           to
           testifie
           
             that
             adoration
          
           which
           she
           thinketh
           due
           to
           them
           in
           Religion
           ?
           In
           times
           past
           ,
           when
           a
           report
           was
           spred
           among
           the
           Donatists
           ,
           That
           one
           Paul
           ,
           and
           one
           Macarius
           ,
           both
           Catholicks
           ,
           would
           come
           into
           those
           parts
           ,
           and
           set
           an
           image
           upon
           the
           altar
           ,
           where
           the
           Eucharist
           was
           to
           be
           celebrated
           ;
           the
           Christians
           were
           much
           astonished
           ,
           saying
           one
           to
           another
           ,
           
             That
             to
             eat
             there
             ,
             was
             to
             eat
             of
             a
             thing
             sacrificed
             to
             an
             idol
             .
          
           And
           Optatus
           ,
           who
           recordeth
           it
           ,
           saith
           ,
           (
           
             lib.
             3
             ,
             pag.
          
           356.
           
           E.
           )
           that
           if
           this
           rumour
           was
           true
           ,
           they
           had
           good
           reason
           to
           say
           so
           .
           If
           the
           holy
           Fathers
           permitted
           the
           Donatists
           to
           abhorre
           the
           Churches
           of
           the
           Catholicks
           ,
           to
           avoid
           communicating
           with
           them
           in
           the
           Eucharist
           ,
           as
           an
           unclean
           and
           profane
           meat
           ;
           in
           case
           they
           could
           find
           any
           image
           upon
           the
           altar
           ,
           where
           they
           consecrated
           it
           :
           How
           can
           they
           be
           excused
           ,
           who
           communicate
           at
           the
           Altars
           of
           Rome
           ,
           partake
           of
           her
           Devotions
           ,
           frequent
           her
           Churches
           ,
           where
           we
           know
           (
           not
           by
           an
           uncertain
           rumour
           ,
           but
           by
           the
           report
           of
           our
           eyes
           and
           other
           senses
           )
           that
           every
           one
           is
           full
           of
           images
           ,
           where
           we
           see
           them
           daily
           consecrated
           anew
           ,
           and
           the
           people
           crowding
           to
           prostrate
           themselves
           before
           them
           ?
           Believing
           
           (
           as
           we
           do
           )
           that
           Christ
           is
           the
           
             sole
             Head
          
           of
           the
           
             Catholick
             Church
          
           ,
           with
           what
           conscience
           can
           we
           give
           that
           title
           ,
           and
           this
           dignitie
           to
           the
           Pope
           of
           Rome
           ;
           and
           kisse
           his
           feet
           ,
           and
           render
           him
           all
           other
           honours
           ,
           which
           Rome
           is
           wont
           to
           give
           him
           in
           relation
           thereto
           ?
           Believing
           (
           as
           we
           do
           )
           that
           the
           truth
           of
           the
           heavenly
           doctrine
           is
           the
           onely
           foundation
           of
           our
           faith
           ,
           with
           what
           conscience
           can
           we
           depend
           upon
           the
           Authority
           of
           Pope
           or
           Councels
           ,
           submitting
           to
           them
           even
           the
           books
           of
           H.
           Scripture
           ,
           which
           are
           divinely
           inspired
           ?
           Believing
           (
           as
           we
           do
           )
           that
           the
           sacrifice
           offered
           by
           Christ
           upon
           the
           Crosse
           ,
           hath
           perfectly
           expiated
           our
           sinnes
           ;
           with
           what
           conscience
           can
           we
           swear
           ,
           That
           there
           is
           a
           necessity
           and
           efficacy
           in
           the
           sacrifice
           of
           the
           Romane
           Altar
           ?
           Believing
           (
           as
           we
           do
           )
           that
           invocation
           by
           prayers
           makes
           part
           of
           the
           service
           of
           God
           ;
           and
           not
           having
           learnt
           in
           the
           schole
           of
           the
           Scriptures
           ,
           to
           pray
           to
           any
           but
           Him
           ;
           how
           and
           with
           what
           conscience
           can
           we
           addresse
           to
           so
           many
           
             severall
             creatures
          
           ,
           those
           prayers
           and
           invocations
           ,
           which
           Rome
           commandeth
           us
           to
           addresse
           to
           them
           ?
           And
           particularly
           how
           can
           we
           invocate
           
             Dominicus
             a
             Monk
             ,
             Ignatius
             Loyola
             ,
             Charles
             Borromeus
          
           late
           
             Bishop
             of
             Millain
          
           ,
           and
           others
           like
           them
           ,
           who
           we
           know
           hated
           and
           persecuted
           that
           holy
           Faith
           ,
           whereof
           we
           (
           by
           the
           grace
           of
           God
           )
           make
           open
           profession
           ?
           By
           the
           considerations
           already
           represented
           about
           the
           point
           of
           the
           Eucharist
           ,
           it
           is
           easie
           to
           see
           that
           these
           articles
           and
           divers
           others
           (
           which
           for
           brevity
           sake
           I
           omit
           )
           overthrow
           the
           foundations
           of
           Faith
           and
           Piety
           :
           so
           that
           it
           is
           not
           lawfull
           for
           us
           to
           comply
           with
           those
           which
           hold
           them
           .
        
      
       
         
           CHAP.
           XX.
           A
           conclusion
           of
           this
           Treatise
           .
           That
           They
           ,
           who
           are
           of
           our
           perswasion
           ,
           are
           obliged
           to
           forsake
           the
           communion
           of
           Rome
           ;
           and
           ,
           They
           who
           are
           not
           ,
           are
           to
           prove
           and
           trie
           their
           own
           faith
           ,
           before
           they
           condemne
           our
           separation
           from
           them
           .
        
         
           THus
           ,
           I
           think
           ,
           I
           have
           sufficiently
           justified
           our
           Separation
           from
           the
           Church
           of
           Rome
           .
           Whence
           it
           
           appears
           ,
           how
           lamentable
           the
           condition
           of
           them
           is
           ,
           who
           having
           the
           same
           opinion
           ,
           which
           we
           have
           concerning
           her
           doctrine
           and
           services
           ,
           do
           not
           depart
           from
           her
           Communion
           ,
           but
           accuse
           us
           for
           so
           doing
           .
           For
           who
           doth
           not
           see
           ,
           that
           it
           is
           a
           necessary
           prudence
           ,
           and
           not
           a
           vain
           superstition
           ,
           to
           avoid
           that
           which
           men
           judge
           to
           be
           pestilentiall
           and
           mortall
           ?
           and
           that
           on
           the
           other
           side
           ,
           it
           is
           an
           unexecusable
           carelesnesse
           ,
           to
           doe
           and
           exercise
           continually
           ,
           what
           men
           acknowledge
           to
           be
           contrary
           to
           the
           glory
           of
           God
           ,
           the
           edification
           of
           their
           neighbours
           ,
           and
           the
           salvation
           of
           their selves
           ?
           If
           I
           may
           be
           permitted
           to
           addresse
           my self
           in
           this
           particular
           to
           those
           ,
           who
           are
           in
           so
           dangerous
           an
           errour
           ,
           I
           shall
           conjure
           them
           by
           their
           pietie
           to
           God
           ,
           by
           their
           charity
           to
           men
           ,
           by
           the
           care
           which
           they
           should
           have
           continually
           of
           their
           own
           and
           others
           souls
           ,
           to
           think
           seriously
           of
           joyning
           themselves
           hereafter
           ,
           to
           those
           whose
           belief
           they
           hold
           ,
           and
           quitting
           the
           communion
           of
           those
           whose
           Faith
           they
           disapprove
           .
           And
           let
           them
           not
           slatter
           themselves
           to
           think
           ,
           that
           the
           Church
           of
           Rome
           retaineth
           the
           
             Apostles
             Creed
          
           ,
           and
           the
           summe
           of
           
             Christian
             doctrine
          
           ,
           since
           it
           is
           evident
           ,
           That
           one
           at
           least
           of
           those
           errours
           which
           they
           adde
           thereto
           are
           mortall
           .
           For
           as
           those
           good
           and
           wholesome
           meats
           which
           a
           man
           eateth
           at
           his
           refreshment
           ,
           hinder
           him
           not
           from
           dying
           ,
           if
           by
           and
           by
           he
           swallow
           some
           poyson
           ;
           semblably
           ,
           true
           and
           wholesome
           doctrine
           doth
           not
           preserve
           those
           which
           believe
           it
           ,
           if
           together
           with
           it
           they
           entertain
           some
           pernicious
           and
           damnable
           errour
           in
           other
           particulars
           .
           Evil
           hath
           this
           advantage
           above
           good
           ,
           that
           it
           spreads
           much
           farther
           ,
           and
           is
           farre
           more
           active
           .
           For
           neither
           truth
           nor
           vertue
           can
           save
           a
           man
           ,
           unlesse
           they
           be
           pure
           and
           sincere
           ,
           without
           the
           intermixture
           of
           any
           ill
           and
           dangerous
           habite
           ;
           whereas
           errour
           and
           vice
           damne
           a
           man
           ,
           be
           they
           mingled
           with
           never
           so
           many
           truths
           and
           vertues
           .
           For
           as
           a
           man
           though
           he
           be
           chaste
           and
           modest
           ,
           shall
           not
           inherit
           the
           Kingdome
           of
           heaven
           ,
           if
           he
           be
           covetous
           ,
           or
           a
           slanderer
           of
           his
           neighbour
           :
           so
           shall
           he
           not
           be
           exempted
           from
           hell
           torments
           ,
           for
           believing
           some
           principall
           truths
           of
           
           the
           Gospel
           ;
           if
           it
           be
           found
           ,
           that
           after
           all
           he
           hath
           adored
           creatures
           ,
           or
           made
           profession
           of
           adoring
           them
           .
        
         
           But
           as
           for
           you
           ,
           Sirs
           ,
           who
           continue
           sincerely
           in
           the
           Church
           of
           Rome
           ,
           verily
           believing
           all
           that
           she
           teacheth
           you
           ,
           I
           shall
           beseech
           you
           ,
           That
           if
           you
           do
           reject
           our
           belief
           ,
           you
           would
           be
           pleased
           at
           least
           not
           to
           condemne
           our
           separation
           ,
           imputing
           that
           to
           us
           for
           a
           crime
           ,
           which
           inevitable
           necessitie
           hath
           forced
           us
           to
           doe
           .
           God
           knows
           with
           what
           a
           deal
           of
           constraint
           we
           are
           come
           thus
           farre
           ;
           how
           troublesome
           a
           thing
           it
           hath
           seemed
           to
           us
           ,
           to
           renounce
           the
           duties
           and
           services
           which
           we
           owe
           to
           them
           ,
           to
           whom
           we
           bear
           so
           much
           respect
           and
           love
           ,
           our
           Princes
           ,
           our
           Fathers
           ,
           our
           Friends
           ,
           our
           Countreymen
           .
           But
           what
           shall
           we
           doe
           ,
           when
           we
           find
           our selves
           surprized
           with
           necessity
           ?
           Ye
           see
           that
           our
           consciences
           torment
           us
           ;
           that
           they
           represent
           to
           us
           heaven
           and
           the
           eternity
           thereof
           ,
           hel
           and
           its
           punishments
           ,
           and
           (
           which
           is
           more
           yet
           )
           the
           will
           of
           God
           ,
           our
           Soveraigne
           Father
           .
           This
           is
           not
           a
           toy
           ,
           nor
           can
           we
           please
           our selves
           in
           it
           .
           You
           have
           seen
           that
           our
           belief
           doth
           necessarily
           bring
           along
           with
           it
           all
           these
           considerations
           .
           Shall
           we
           preferre
           yours
           before
           them
           ?
           Shall
           we
           violate
           the
           motions
           of
           our
           conscience
           ?
           Shall
           we
           disturb
           the
           peace
           thereof
           ;
           and
           overthrow
           that
           which
           we
           beleieve
           to
           be
           the
           law
           of
           our
           Soveraigne
           God
           ,
           to
           please
           you
           ?
           Shall
           we
           venture
           willingly
           and
           knowingly
           ,
           to
           provoke
           His
           anger
           ,
           to
           avoid
           yours
           ?
           Shall
           we
           fear
           lesse
           to
           offend
           Him
           ,
           then
           to
           displease
           you
           ?
           You
           your selves
           (
           I
           know
           very
           well
           )
           will
           condemne
           such
           a
           loosnesse
           ,
           and
           in
           stead
           of
           approving
           it
           ,
           will
           extremely
           abhorre
           it
           .
           For
           ye
           know
           ,
           and
           teach
           as
           well
           as
           we
           ,
           both
           by
           word
           and
           example
           ,
           that
           we
           owe
           all
           to
           God
           ,
           who
           looks
           upon
           the
           religion
           of
           our
           consciences
           .
           Be
           pleased
           then
           to
           bear
           with
           us
           ,
           if
           we
           preferre
           what
           we
           believe
           to
           be
           the
           interest
           of
           His
           glory
           ,
           before
           your
           desires
           and
           our
           own
           ;
           And
           in
           other
           things
           (
           where
           your
           contentment
           will
           not
           overthrow
           His
           service
           )
           we
           shall
           freely
           acknowledge
           ,
           that
           we
           owe
           you
           our
           
             whole
             utmost
          
           ,
           &
           are
           ready
           to
           testifie
           it
           by
           actions
           ,
           &
           therein
           to
           do
           your
           absolute
           pleasures
           ,
           though
           it
           
           be
           with
           the
           losse
           of
           what
           we
           count
           most
           precious
           on
           earth
           ;
           our
           bloud
           ,
           our
           life
           it self
           .
           Onely
           suffer
           us
           to
           reserve
           our
           consciences
           to
           our selves
           ,
           or
           rather
           to
           Him
           ,
           whole
           and
           entire
           ;
           over
           which
           no
           man
           can
           reign
           without
           affronting
           our
           God.
           And
           if
           you
           think
           that
           the
           judgement
           ,
           we
           make
           concerning
           these
           matters
           ,
           is
           an
           errour
           ;
           be
           pleased
           to
           take
           the
           pains
           candidly
           to
           shew
           us
           it
           .
           We
           shall
           willingly
           examine
           your
           proofs
           ,
           we
           shall
           bring
           pliant
           minds
           ,
           and
           as
           full
           of
           prejudice
           in
           your
           behalf
           as
           you
           can
           wish
           :
           as
           persons
           that
           have
           all
           the
           interests
           in
           the
           world
           to
           perswade
           us
           ,
           to
           desire
           to
           live
           in
           your
           communion
           ,
           if
           it
           may
           be
           with
           the
           peace
           of
           our
           consciences
           .
           We
           honour
           as
           well
           as
           you
           the
           H.
           Scriptures
           ,
           given
           and
           preserved
           to
           the
           Church
           by
           the
           Providence
           of
           God
           ,
           to
           be
           the
           laws
           and
           fountains
           of
           his
           Faith.
           Let
           us
           (
           we
           pray
           )
           see
           you
           prove
           from
           thence
           the
           Articles
           ,
           which
           you
           presse
           so
           strongly
           ,
           or
           at
           least
           the
           principles
           ,
           whence
           they
           may
           be
           clearly
           and
           lawfully
           deduced
           .
           If
           you
           shew
           them
           us
           ,
           and
           after
           such
           a
           manifestation
           we
           continue
           scrupulous
           ;
           we
           then
           neither
           can
           nor
           will
           denie
           ,
           but
           that
           you
           will
           have
           just
           and
           good
           cause
           to
           esteem
           us
           Schismaticks
           :
           But
           if
           you
           cannot
           ,
           or
           do
           not
           ,
           me
           thinks
           you
           should
           have
           no
           reason
           to
           refuse
           what
           we
           request
           ,
           viz.
           To
           bear
           with
           our
           separation
           ,
           and
           not
           hereafter
           to
           give
           it
           the
           odious
           name
           of
           schisme
           ,
           which
           agreeth
           onely
           to
           such
           separations
           ,
           as
           are
           made
           by
           a
           pure
           and
           voluntary
           opinionativenesse
           ,
           grounded
           onely
           upon
           the
           peevishnesse
           ,
           ambition
           ,
           envy
           ,
           hatred
           ,
           animositie
           ,
           or
           the
           like
           passion
           of
           such
           ,
           as
           depart
           from
           the
           Communion
           of
           a
           Church
           ,
           without
           a
           true
           and
           necessary
           reason
           .
        
      
       
         THE
         END
         .
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A81350-e1180
           
             *
             
               Ecclesia
               non
               in
               parietibus
               consistit
               ,
               sed
               in
               dogmatum
               veritate
               :
               Ecclesia
               ibi
               est
               ,
               ubi
               
                 sides
                 vera
              
               est
               .
               Caeterùm
               ante
               annos
               15
               aut
               20
               ,
               parietes
               omnes
               hîc
               Ecclesiatum
               haeretici
               possidebant
               .
               Ecclesia
               autem
               illîc
               erat
               ,
               ubi
               
                 fides
                 vera
              
               erat
               .
               
                 Hieron
                 in
                 Psal
              
               .
               133.
               
               Nemo
               mihi
               dicat
               ,
               O
               quid
               dixit
               Donatus
               ,
               aut
               quid
               dixit
               Parm.
               aut
               Pontius
               ,
               aut
               quilibet
               eorum
               ?
               quia
               nec
               
                 Catholicis
                 Episcopis
              
               consentiendum
               est
               ,
               sicubi
               fortè
               fallantur
               ut
               contra
               Canonicas
               Scripturas
               aliquid
               sentiant
               .
               
                 August
                 .
                 de
                 unit
                 .
                 Eccles
                 .
                 c.
                 10.
                 in
                 Edit
                 .
                 Lugdun
                 .
                 Honorati
                 .
                 Anno
              
               1562.
               
            
             
               Ecclesiam
               suam
               demonstrent
               si
               possunt
               ,
               non
               in
               sermonibus
               &
               rumoribus
               Afrorum
               ,
               non
               in
               Conciliis
               Episcoporum
               suorum
               ,
               non
               in
               literis
               quorumlibet
               disputatorum
               ,
               non
               in
               signis
               &
               prodigiis
               ,
               fallacibus
               (
               quia
               etiam
               contra
               ista
               Verbo
               Domini
               cauti
               redditi
               sumus
               )
               sed
               i●
               praescripto
               Legis
               ,
               in
               Prophetarum
               praedictis
               ,
               in
               cantibus
               Psalmorum
               ,
               in
               
                 ipsius
                 Pastoris
              
               vocibus
               ,
               in
               Evangelistarum
               praedicationibus
               ,
               &
               laboribus
               ;
               hoc
               est
               ,
               in
               omnibus
               Canonicis
               Sanctorum
               librorum
               
                 autoritatibus
                 .
                 Eodem
                 lib.
                 c.
                 16.
                 ejusdem
                 edit
                 .
              
            
             
               Vtrum
               ipsi
               Ecclesiam
               teneant
               ,
               non
               nisi
               divinarum
               Scripturarum
               Canonicis
               libris
               ostendant
               ;
               quia
               
                 nec
                 nos
              
               propterea
               dicimus
               credi
               oportere
               ,
               quod
               in
               Ecclesia
               Christi
               sumus
               ;
               aut
               quia
               ipsam
               commendavit
               Optatus
               ,
               Ambrosius
               ,
               vel
               alii
               innumerabiles
               nostrae
               communionis
               Episcopi
               ;
               aut
               quia
               nostrorum
               Collegarum
               Conciliis
               praedicata
               est
               ,
               aut
               quia
               per
               totu
               orbent
               tanta
               mirabilia
               sanitatum
               fiunt
               ,
               &c.
               
               Quaecunque
               talia
               in
               Catholica
               fiunt
               ,
               ideò
               approbantur
               quia
               in
               Catholica
               fiunt
               ,
               non
               ideò
               manifestatur
               Catholica
               quia
               haec
               in
               ea
               fiunt
               .
               Ipse
               Dominus
               Iesus
               cùm
               resurrexisset
               à
               mortuis
               ,
               &
               discipulorum
               oculis
               corpus
               suum
               offerret
               ,
               nè
               quid
               tamen
               fallaciae
               se
               pati
               arbitrarentur
               ,
               magis
               eos
               testimoniis
               Legis
               &
               Prophetarum
               ,
               &
               Psalmorum
               confirmandos
               esse
               ●udicavit
               .
               ibid.
               Non
               audiamus
               ,
               Haec
               dico
               ,
               sed
               haec
               dicit
               Dominus
               .
               Sunt
               certè
               libri
               Dominici
               quorum
               Autoritati
               utrique
               consentimus
               .
               Ibi
               quaeramus
               Ecclesiam
               ,
               ibi
               discutiamus
               causam
               nostram
               .
               
                 Eod.
                 l.
                 c.
                 2.
                 
                 &
              
               3.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               &c.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 Chrys
                 .
                 in
                 Act.
                 hom
              
               .
               33.
               
            
          
           
             *
             
               It
               is
               entituled
               ,
               
                 A
                 memoriall
                 for
                 Reformation
              
               ;
               or
               
                 A
                 Remembrance
                 for
                 them
                 that
                 shall
                 live
                 ,
                 when
                 Catholick
                 Religion
                 shall
                 be
                 restored
                 into
                 England
                 .
              
               Wherein
               are
               directions
               ,
               in
               so
               many
               severall
               chapters
               ,
               what
               he
               thought
               best
               to
               be
               done
               ,
               as
               well
               in
               the
               Court
               as
               Countrey
               ,
               with
               the
               King
               and
               Counsell
               ,
               as
               with
               the
               rest
               of
               the
               Nobility
               ,
               and
               Commonalty
               ;
               Clergy
               as
               Laity
               ,
               when
               this
               Nation
               shall
               be
               (
               as
               he
               said
               he
               was
               confident
               it
               would
               be
               )
               reduced
               .
            
             
               
                 In
                 summe
                 ,
                 he
                 would
                 have
                 its
              
               Grand-Charter
               burnt
               ,
               the
               manner
               of
               holding
               lands
               in
               fee-simple
               ,
               fee-tail
               ,
               frank
               almain
               ,
               Kings
               service
               ,
               &c.
               wholly
               abolished
               ,
               the
               Municipall
               laws
               abrogated
               ,
               and
               the
               Inns
               of
               Court
               converted
               to
               some
               other
               use
               :
               
                 That
                 for
                 Lawyers
                 .
                 Then
                 for
                 Divines
                 :
              
               The
               Colledges
               in
               both
               Vniversities
               should
               be
               wholly
               in
               the
               power
               of
               six
               men
               ,
               who
               should
               have
               all
               the
               Lands
               ,
               Mannors
               ,
               Lordships
               ,
               Parsonages
               ,
               &c.
               and
               what
               ever
               else
               belonged
               to
               Church
               or
               Cloyster
               ,
               resigned
               into
               their
               hands
               ;
               allowing
               to
               the
               Bishops
               ,
               Parsons
               ,
               and
               Vicars
               ,
               competent
               stipends
               and
               pensions
               to
               live
               upon
               ,
               according
               as
               Bishops-Suffragans
               ,
               and
               Mont
               seniors
               have
               allowance
               in
               other
               Catholick
               Countreys
               .
               
                 These
                 are
                 Parsons
                 own
                 words
              
               :
               That
               at
               the
               beginning
               no
               mans
               conscience
               be
               pressed
               for
               matters
               in
               Religion
               :
               then
               ,
               That
               publick
               disputations
               between
               Papists
               and
               Protestants
               ,
               be
               held
               in
               both
               the
               Vniversities
               .
               That
               for
               some
               years
               it
               will
               be
               more
               commodious
               for
               the
               publick
               ,
               and
               more
               liberty
               for
               the
               Preachers
               ,
               to
               have
               no
               appropriation
               nor
               obligation
               to
               any
               particular
               benefice
               ,
               but
               Itinera
               .
               —
               Mitto
               caetera
               .
               
                 He
                 that
                 would
                 know
                 more
                 of
                 it
                 ,
                 may
                 read
                 the
                 book
                 it self
                 ,
                 (
                 for
                 which
                 I
                 heard
                 some
                 Romanists
                 last
                 yeare
                 commend
                 M.
                 Parsons
                 )
                 or
                 (
                 because
                 that
                 is
                 rare
                 )
                 he
                 may
                 peruse
                 a
                 book
                 of
                 the
                 same
              
               Parsons
               ,
               entituled
               ,
               A
               Manifestation
               of
               the
               folly
               and
               bad
               spirit
               of
               certain
               in
               England
               ,
               calling
               themselves
               Secular
               Priests
               :
               
                 wherein
                 this
              
               Memorial
               
                 is
                 owned
                 by
                 him
                 ,
                 and
                 analysed
                 ,
                 and
                 excused
                 ,
                 from
              
               fol.
               55.
               to
               63.
               
               Or
               ,
               W.
               Clark
               (
               
                 a
                 Romane
                 Priest
                 )
                 his
                 answer
                 to
                 the
              
               Manifestation
               ,
               entituled
               ,
               A
               Reply
               unto
               a
               certain
               Libell
               ,
               lately
               set
               forth
               by
               Fa.
               Parsons
               :
               pag.
               74.
               &c.
               
               Or
               Watsons
               quodlibets
               ,
               p.
               92
               ,
               93
               ,
               94.
               
                 together
                 with
                 the
              
               Reply
               to
               a
               brief
               Apologie
               ,
               
                 and
                 severall
                 other
                 books
                 ,
                 which
                 (
                 fifty
                 years
                 agoe
                 )
                 the
                 Priests
                 wrote
                 against
                 the
                 Jesuites
                 ,
                 and
                 the
                 Jesuites
                 against
                 the
                 Priests
                 .
                 Whereby
                 he
                 may
              
               (
               in
               transitu
               )
               
                 perceive
                 ,
                 that
                 there
                 be
                 as
                 many
                 and
                 as
                 great
                 differences
                 between
                 them
                 ,
                 as
                 among
                 Protestants
                 .
              
            
          
           
             *
             
               p.
               52.
               
               §
               18.
               p.
               337
               .
               §
               75.
               p.
               354.
               l.
               20.
               p.
               495.
               l.
               31.
               p.
               648.
               l.
            
             ult
             .
             
               p.
               728.
               l.
            
             ult
             .
             &c.
             
               p.
               808.
               l.
               20.
               pag.
               812.
               lin
               .
            
             16.
             
             But
             I
             delight
             not
             
               camerinam
               movere
            
             ,
             since
             (
             to
             say
             nothing
             of
             
               Mr.
               P.
               du
               Moulin
            
             and
             other
             Protestant
             collections
             ,
             which
             I
             think
             not
             so
             considerable
             in
             this
             kind
             )
             the
             Romanists
             have
             written
             so
             much
             against
             one
             another
             ,
             in
             severall
             languages
             ,
             to
             this
             purpose
             ,
             that
             my
             soul
             oft
             bleedeth
             in
             secret
             to
             foresee
             ,
             That
             if
             they
             proceed
             thus
             ,
             The
             reducing
             (
             if
             not
             this
             ,
             yet
             )
             the
             next
             age
             to
             the
             good
             old
             Christianity
             (
             wherein
             as
             Epiphan
             .
             witnesseth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             divided
             the
             world
             into
             hereticall
             and
             Orthodox
             Professours
             )
             or
             even
             to
             morall
             honesty
             (
             while
             gain
             shall
             be
             counted
             godlinesse
             ,
             and
             è
             contra
             )
             will
             be
             found
             a
             matter
             of
             farre
             more
             difficulty
             and
             miracle
             ,
             than
             at
             the
             first
             plantation
             ,
             as
             
               Aphorismes
               ou
               Sommaire
               de
               la
               doctrine
               des
               Jesuites
               par
               lesquels
               le
               vray
               Christianisme
               est
               corrompu
               1610.
               
               Mercure
               Jesuite
               1631.
               
               Mysteria
               Jesuitarum
               .
               1633.
               
               Theologie
               morale
               des
               Jesuites
               extraict
               fidellement
               de
               leurs
               liures
               Contre
               la
               Morale
               Christienne
               .
            
             which
             last
             the
             Sorbon
             Doctours
             publisht
             .
             They
             and
             the
             Lovain
             have
             publisht
             severall
             other
             Common-places
             or
             catalogues
             of
             Jesuiticall
             opinions
             ,
             shewing
             that
             they
             teach
             a
             large
             number
             of
             opinions
             ,
             which
             open
             a
             wide
             door
             to
             
               treachery
               ,
               revenge
               ,
               covetousnesse
               ,
               debauchednesse
               ,
            
             &c.
             
             And
             't
             is
             likely
             the
             Jesuits
             who
             are
             seldome
             behind-hand
             when
             they
             are
             able
             ,
             have
             done
             as
             much
             for
             them
             .
             Mean
             while
             ,
             I
             pray
             ,
             
               God
               preserve
               Christianity
            
             !
          
           
             *
             That
             which
             one
             or
             two
             ,
             or
             some
             few
             Romane
             Catholick
             Doctours
             say
             is
             lawfull
             ,
             may
             (
             in
             the
             judgement
             of
             Papists
             )
             be
             done
             ,
             without
             mortall
             sinne
             .
             [
             the
             major
             is
             M.
             Knots
             ,
             
               Charity
               maintained
            
             c.
             4.
             sect
             .
             25.
             as
             also
             
               Valentia's
               ,
               Vasquez
               ,
               Lessius
               ,
               Enriquez
               ,
               Sa.
               Cellot
               de
               Hist
               .
               l.
               8.
               c.
               16.
               p.
               714.
               ]
            
             But
             not
             onely
             one
             ,
             but
             many
             Rom.
             Cath.
             Doctours
             say
             ,
             'T
             is
             lawfull
             to
             murder
             or
             depose
             a
             Supreme
             Magistrate
             ,
             that
             is
             guilty
             of
             heresie
             ,
             or
             suspected
             of
             it
             .
             
               Cavete
               Principes
               conclasioneni
            
             .
          
           
             *
             Is
             it
             not
             a
             shame
             that
             learned
             men
             should
             blame
             this
             [
             opinion
             concerning
             reason
             ]
             in
             
               Master
               Chillingworth
               ,
               Doctour
               Hammond
               ,
               &c.
            
             and
             thereby
             advance
             Socinianisme
             ,
             and
             ruine
             Christianity
             .
             
               Saints
               rest
               .
               Praef.
               to
               the
               2.
               part
               .
               p.
               18.
               &
               saepe
               alibi
               .
            
             
               
                 —
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
            
          
           
             a
             Chrysost
             .
             in
             1.
             ad
             Cor.
             c.
             2.
             hom
             .
             6.
             &
             ad
             Coloss
             .
             c.
             2.
             in
             Matt.
             hom
             .
             49.
             
             Gregor
             .
             in
             Evang.
             hom
             .
             29.
             
             Aug.
             de
             Civ
             .
             Dei
             l.
             22.
             c.
             8.
             &
             de
             vera
             religione
             c.
             25.
             
             Justin
             .
             qu.
             &
             resp
             .
             Orthod
             .
             qu.
             5.
             
             Tertull
             .
             advers
             .
             Marc.
             l.
             3.
             c.
             3.
             
             
               Opus
               imperf
            
             .
             in
             Matth.
             hom
             .
             49.
             
             Theodor.
             in
             Deut.
             qu.
             12.
             
             August
             .
             de
             unitat
             .
             Eccl.
             c.
             16.
             de
             civit
             .
             Dei.
             l.
             22.
             c.
             8.
             
          
           
             b
             August
             .
             in
             Joan.
             tract
             .
             13.
             
             Hieron
             .
             in
             Epist
             .
             ad
             Gal.
             c.
             3.
             
             Tertull.
             de
             praescr
             .
             c.
             44.
             
          
           
             c
             Baron
             .
             Annal.
             tom
             .
             2.
             an
             .
             139.
             sect
             .
             4.
             
             Sueton.
             in
             vita
             Vesp.
             c.
             7.
             
             Tacit.
             hist
             .
             l.
             4.
             annal
             .
             l.
             2.
             
             Plutarch
             .
             in
             vit
             .
             Fu.
             Camilli
             .
             
               Val.
               Max.
            
             l.
             1.
             c.
             8.
             
          
           
             d
             Bellarm.
             de
             Eccl.
             milit
             .
             l.
             4.
             c
             ,
             15.
             
             
               Card.
               Cajetan
            
             .
             apud
             Catharinum
             Annot.
             l.
             4.
             p.
             273.
             
             &
             274.
             
             Stella
             in
             Luc.
             
               xi
               .
               Ferus
            
             in
             Matth.
             praef
             .
             l.
             2.
             
             
               Gregor
               .
               I.
            
             in
             Evang.
             hom
             .
             29.
             
             Lyra
             in
             Dan.
             14.
             
             Biel
             in
             Can.
             Missae
             lect
             .
             49.
             
             Baron
             .
             Annal
             ,
             anno
             1027.
             
             Acosta
             de
             temp
             .
             noviss
             .
             l.
             2.
             c.
             19.
             &
             l.
             3.
             c.
             3.
             
             Salmeron
             de
             falsis
             signis
             ,
             disp
             .
             3.
             
          
           
             *
             de
             la
             difference
             entre
             les
             Schismes
             ,
             &
             les
             Conciles
             .
             3.
             part
             .
          
           
             *
             Belgic
             .
             Expurgat
             .
             pag.
             12.