A discourse concerning the idolatry practised in the Church of Rome and the danger of salvation in the communion of it in an answer to some papers of a revolted Protestant : wherein a particular account is given of the fanaticism and divisions of that church / by Edward Stilingfleet.
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1671
        
      
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             A discourse concerning the idolatry practised in the Church of Rome and the danger of salvation in the communion of it in an answer to some papers of a revolted Protestant : wherein a particular account is given of the fanaticism and divisions of that church / by Edward Stilingfleet.
             Stillingfleet, Edward, 1635-1699.
          
           [37], 573 p.
           
             Printed by Robert White for Henry Mortlock,
             London :
             1671.
          
           
             Reproduction of original in the Union Theological Seminary Library, New York.
          
        
      
    
     
       
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           A
           DISCOURSE
           Concerning
           the
           IDOLATRY
           Practised
           in
           the
           CHURCH
           OF
           ROME
           ,
           AND
           The
           danger
           of
           Salvation
           in
           the
           Communion
           of
           it
           :
           in
           answer
           to
           some
           Papers
           of
           a
           Revolted
           Protestant
           .
           WHEREIN
           A
           particular
           Account
           is
           given
           of
           the
           Fanaticism
           and
           Divisions
           of
           that
           Church
           .
        
         
           By
           
             Edward
             Stillingfleet
          
           D.
           D.
           
        
         
           LONDON
           ,
           Printed
           by
           
             Robert
             White
          
           ,
           for
           
             Henry
             Mortlock
          
           at
           the
           Sign
           of
           the
           Phoenix
           in
           St.
           Pauls
           Church-yard
           ,
           and
           at
           the
           White
           Hart
           in
           Westminster
           Hall
           ,
           1671.
           
        
      
       
         
         
         
           THE
           PREFACE
           .
        
         
           ALthough
           I
           see
           no
           great
           effect
           of
           the
           Courtship
           commonly
           used
           towards
           the
           
             Candid
             and
             Ingenuous
             Reader
          
           ,
           unless
           it
           be
           in
           diverting
           the
           censure
           from
           the
           Book
           to
           the
           Preface
           :
           
           yet
           in
           some
           cases
           it
           looks
           like
           a
           breach
           of
           the
           Readers
           priviledge
           ,
           
           not
           to
           give
           him
           an
           account
           of
           the
           occasion
           and
           design
           of
           a
           Book
           .
           Especially
           ,
           when
           the
           matter
           handled
           therein
           ,
           hath
           been
           thought
           so
           often
           discussed
           ,
           and
           is
           of
           so
           general
           concernment
           ,
           that
           every
           pretender
           thinks
           he
           knows
           as
           much
           already
           ,
           as
           is
           to
           be
           known
           in
           it
           .
           But
           we
           really
           find
           no
           greater
           advantage
           
           hath
           been
           given
           to
           our
           Adversaries
           than
           this
           ,
           that
           the
           things
           in
           dispute
           between
           us
           are
           generally
           no
           better
           understood
           ,
           by
           the
           persons
           they
           have
           their
           designs
           upon
           .
           For
           assoon
           as
           they
           have
           baffled
           their
           ignorance
           and
           mistakes
           ,
           these
           have
           been
           ready
           to
           yield
           up
           themselves
           and
           the
           Cause
           ,
           imagining
           nothing
           more
           could
           be
           said
           for
           it
           ,
           than
           they
           could
           say
           for
           themselves
           .
           Whereby
           our
           Church
           hath
           not
           only
           suffered
           in
           its
           reputation
           ,
           as
           far
           as
           that
           is
           concerned
           in
           the
           weakness
           of
           some
           of
           its
           members
           ;
           but
           strange
           boasts
           and
           triumphs
           have
           been
           made
           by
           those
           of
           the
           Church
           of
           Rome
           ,
           when
           such
           who
           understood
           not
           their
           own
           Religion
           have
           embraced
           theirs
           .
           While
           these
           disputes
           were
           fresh
           in
           the
           world
           ,
           every
           one
           thought
           himself
           concerned
           to
           enquire
           into
           them
           ;
           but
           since
           our
           Church
           hath
           been
           so
           long
           established
           on
           the
           principles
           of
           the
           Reformation
           ,
           and
           other
           unhappy
           controversies
           have
           risen
           up
           ;
           the
           most
           have
           taken
           this
           Cause
           for
           granted
           ,
           and
           thought
           it
           needless
           to
           enquire
           any
           farther
           into
           the
           Grounds
           of
           it
           .
        
         
           Which
           our
           Adversaries
           perceiving
           ,
           
           
           they
           have
           found
           far
           greater
           success
           in
           their
           attempts
           upon
           particular
           persons
           ,
           
           than
           in
           publick
           Writings
           :
           for
           these
           have
           only
           provoked
           others
           to
           lay
           open
           the
           palpable
           weakness
           of
           their
           Cause
           ,
           whereas
           in
           the
           other
           by
           their
           wayes
           of
           Address
           ,
           and
           all
           the
           arts
           of
           Insinuation
           ,
           they
           have
           instilled
           their
           principles
           into
           the
           minds
           of
           some
           less
           judicious
           persons
           before
           they
           were
           aware
           of
           it
           .
           Thence
           it
           is
           easie
           to
           observe
           that
           the
           greatest
           mischief
           they
           have
           done
           ,
           hath
           been
           like
           the
           Pestilence
           by
           
             walking
             in
             darkness
          
           ,
           and
           spreading
           their
           infection
           by
           whispers
           in
           corners
           .
           All
           their
           hopes
           and
           strength
           lye
           in
           the
           weakness
           and
           credulity
           of
           the
           persons
           they
           deal
           with
           ;
           but
           if
           they
           meet
           with
           any
           who
           truly
           understand
           the
           differences
           between
           us
           ,
           they
           soon
           give
           them
           over
           as
           untractable
           .
           But
           to
           such
           ,
           whose
           employments
           have
           not
           given
           them
           leave
           to
           enquire
           or
           whose
           capacity
           hath
           not
           been
           great
           enough
           to
           discern
           their
           Sophistry
           ;
           their
           first
           work
           is
           ,
           to
           make
           a
           false
           representation
           both
           of
           the
           Doctrines
           and
           practices
           of
           their
           Church
           ,
           and
           if
           they
           be
           of
           such
           easie
           faith
           to
           
           believe
           them
           ,
           they
           from
           thence
           perswade
           them
           into
           an
           ill
           opinion
           of
           their
           Teachers
           ,
           who
           possessed
           them
           with
           so
           bad
           thoughts
           of
           such
           a
           Church
           as
           theirs
           .
           A
           Church
           of
           so
           great
           Holiness
           (
           as
           may
           be
           seen
           by
           the
           Saint-like
           lives
           of
           their
           Popes
           and
           Converts
           )
           a
           Church
           of
           so
           great
           Antiquity
           (
           bating
           only
           the
           Primitive
           times
           )
           a
           Church
           of
           so
           admirable
           Unity
           (
           saving
           the
           divisions
           in
           it
           )
           a
           Church
           so
           free
           from
           any
           Fanatick
           heats
           (
           as
           any
           one
           may
           believe
           that
           will.
           )
           If
           this
           first
           assault
           doth
           not
           make
           them
           yield
           ;
           but
           they
           desire
           at
           least
           time
           to
           consider
           and
           advise
           in
           a
           matter
           of
           so
           great
           importance
           ,
           then
           they
           tell
           them
           there
           is
           not
           a
           man
           of
           our
           Church
           dares
           give
           any
           of
           them
           a
           meeting
           ;
           if
           they
           offer
           to
           pu●
           it
           to
           a
           tryal
           ,
           they
           will
           appoint
           a
           day
           which
           they
           foresee
           will
           be
           most
           inconvenient
           for
           the
           persons
           they
           are
           to
           meet
           with
           .
           If
           upon
           that
           account
           ,
           it
           be
           declined
           or
           deferred
           ,
           this
           is
           spred
           abroad
           for
           a
           Victory
           ;
           if
           it
           be
           accepted
           ,
           then
           one
           thing
           or
           other
           happens
           that
           they
           cannot
           come
           ;
           either
           the
           person
           goes
           out
           of
           Town
           unexpectedly
           ,
           or
           his
           Superiours
           have
           forbidden
           him
           ;
           or
           such
           
           conferences
           are
           not
           safe
           for
           them
           (
           they
           are
           so
           sorely
           persecuted
           )
           or
           at
           last
           ,
           what
           good
           can
           an
           hours
           talk
           do
           to
           satisfie
           any
           one
           in
           matters
           of
           Religion
           ?
           But
           if
           there
           be
           no
           remedy
           ,
           which
           they
           are
           seldome
           without
           ;
           and
           a
           conference
           happen
           ,
           (
           which
           they
           scarce
           ever
           yield
           to
           ,
           but
           when
           they
           are
           sure
           of
           the
           person
           for
           whose
           sake
           it
           is
           ;
           )
           then
           whosoever
           was
           baffled
           ,
           they
           are
           sure
           to
           go
           away
           with
           the
           triumph
           ;
           and
           as
           an
           evidence
           of
           it
           ,
           such
           a
           person
           went
           off
           from
           our
           Church
           upon
           it
           ,
           which
           was
           made
           sure
           of
           their
           side
           before
           .
           If
           this
           way
           takes
           not
           ,
           then
           a
           sett
           of
           Questions
           is
           ready
           to
           be
           sent
           ;
           if
           another
           be
           returned
           to
           them
           to
           be
           answered
           at
           the
           same
           time
           ,
           this
           is
           declined
           ,
           and
           complained
           of
           as
           hard
           dealing
           ,
           as
           though
           they
           had
           only
           the
           priviledge
           of
           putting
           Questions
           ,
           and
           we
           the
           duty
           of
           answering
           them
           .
           If
           answers
           be
           given
           to
           them
           ,
           after
           a
           Pass
           or
           two
           they
           put
           an
           end
           to
           the
           tryal
           of
           their
           skill
           in
           that
           place
           ,
           and
           seek
           for
           another
           to
           shew
           it
           in
           .
           But
           if
           the
           Papers
           chance
           to
           be
           slighted
           ,
           or
           business
           hinders
           a
           present
           answer
           ,
           or
           there
           be
           a
           reasonable
           presumption
           ,
           that
           the
           person
           
           concerned
           hath
           already
           forsaken
           our
           Church
           ,
           this
           becomes
           the
           occasion
           of
           a
           new
           triumph
           ,
           the
           Papers
           are
           accounted
           unanswerable
           (
           as
           the
           
             Spanish
             Armado
          
           was
           called
           invincible
           ,
           which
           we
           thank
           God
           we
           found
           to
           be
           otherwise
           )
           and
           it
           may
           be
           are
           demanded
           again
           as
           Trophies
           to
           be
           preserved
           for
           the
           glory
           of
           the
           
             Catholick
             Cause
          
           .
        
         
           All
           these
           several
           wayes
           I
           have
           had
           experience
           of
           in
           the
           compass
           of
           a
           few
           years
           ,
           since
           by
           command
           I
           was
           publickly
           engaged
           in
           the
           Defence
           of
           so
           excellent
           a
           Cause
           ,
           
           as
           that
           of
           our
           Church
           against
           the
           Church
           of
           Rome
           .
           
           I
           confess
           it
           seemed
           somewhat
           hard
           to
           me
           ,
           to
           be
           put
           to
           answer
           so
           many
           several
           Papers
           which
           I
           have
           received
           upon
           their
           tampering
           with
           particular
           persons
           of
           our
           Church
           ,
           while
           my
           Book
           it self
           remained
           unanswered
           by
           them
           ,
           after
           so
           many
           years
           of
           trying
           their
           strength
           about
           it
           .
           (
           For
           those
           two
           who
           in
           some
           small
           measure
           have
           attempted
           it
           ,
           have
           performed
           it
           in
           the
           way
           that
           Ratts
           answer
           Books
           ,
           by
           gnawing
           some
           of
           the
           leaves
           of
           them
           ;
           for
           the
           body
           and
           design
           of
           it
           remains
           wholly
           untouched
           by
           
           them
           .
           )
           But
           for
           the
           satisfaction
           of
           any
           person
           who
           desired
           it
           ,
           I
           was
           not
           willing
           to
           decline
           any
           service
           ,
           which
           tended
           to
           so
           good
           an
           end
           ,
           as
           the
           preserving
           any
           member
           of
           our
           Church
           in
           the
           communion
           of
           it
           :
           Which
           was
           the
           occasion
           of
           this
           present
           writing
           .
           For
           some
           time
           since
           ,
           the
           person
           concerned
           ,
           after
           some
           discourses
           with
           her
           ,
           brought
           me
           the
           
             two
             Questions
          
           mentioned
           in
           the
           beginning
           of
           the
           Book
           ;
           to
           which
           I
           returned
           a
           speedy
           answer
           in
           the
           midst
           of
           many
           other
           employments
           ;
           not
           long
           after
           ,
           I
           received
           the
           Reply
           ;
           but
           hearing
           for
           a
           great
           while
           no
           further
           of
           the
           person
           for
           whose
           sake
           this
           Discourse
           began
           ,
           and
           having
           affairs
           more
           than
           enough
           to
           take
           up
           my
           time
           ,
           I
           laid
           aside
           the
           Papers
           ,
           supposing
           that
           business
           at
           an
           end
           .
           But
           about
           Christmass
           last
           ,
           they
           were
           called
           for
           by
           a
           near
           Friend
           of
           the
           party
           concerned
           ,
           and
           a
           personal
           Conference
           being
           declined
           ,
           an
           intimation
           was
           given
           me
           ,
           that
           the
           Papers
           were
           thought
           unanswerable
           .
           I
           began
           to
           fear
           so
           too
           ,
           for
           at
           first
           I
           could
           not
           find
           them
           ;
           but
           assoon
           as
           I
           did
           ,
           I
           found
           the
           great
           improvement
           they
           had
           made
           
           by
           lying
           so
           long
           ,
           for
           what
           at
           first
           I
           looked
           on
           as
           inconsiderable
           ,
           was
           in
           that
           time
           thought
           to
           be
           too
           strong
           to
           be
           meddled
           with
           ;
           and
           I
           could
           not
           tell
           what
           they
           might
           come
           to
           in
           time
           ,
           if
           I
           let
           them
           alone
           any
           longer
           .
           And
           I
           was
           informed
           by
           a
           worthy
           person
           that
           
             I.
             S.
             the
             man
             of
             confidence
             and
             principles
             ,
          
           had
           expressed
           great
           wonder
           I
           had
           not
           answered
           them
           ;
           as
           though
           we
           had
           no
           cause
           to
           wonder
           that
           
             the
             noble
             Science
             of
             Controversie
          
           should
           be
           so
           abandoned
           by
           him
           ,
           and
           that
           a
           man
           of
           such
           mettal
           should
           all
           this
           while
           leave
           his
           poor
           demonstrations
           alone
           to
           defend
           themselves
           ?
           Vpon
           these
           suggestions
           I
           resolved
           ,
           as
           fast
           as
           other
           imployments
           would
           give
           leave
           (
           for
           we
           are
           not
           those
           happy
           men
           to
           have
           only
           one
           thing
           to
           mind
           )
           to
           give
           a
           full
           and
           punctual
           answer
           to
           them
           .
           Which
           I
           have
           now
           made
           publick
           ,
           and
           printed
           the
           Papers
           themselves
           at
           large
           ,
           that
           my
           Adversary
           may
           not
           complain
           of
           any
           injury
           done
           him
           by
           mis-representing
           his
           words
           ,
           or
           meaning
           .
           And
           besides
           other
           reasons
           ,
           I
           the
           rather
           chose
           to
           appear
           in
           publick
           ,
           to
           draw
           them
           from
           
           their
           present
           way
           of
           pickeering
           and
           lying
           under
           hedges
           ,
           to
           take
           advantage
           of
           some
           stragling
           members
           of
           our
           Church
           ,
           not
           so
           able
           to
           defend
           themselves
           ;
           and
           whom
           they
           rather
           steal
           from
           us
           than
           conquer
           ,
           being
           blinded
           with
           their
           smoke
           ,
           more
           than
           overcome
           by
           any
           strength
           of
           argument
           .
           If
           they
           have
           any
           thing
           to
           say
           ,
           either
           against
           our
           Church
           ,
           or
           in
           Defence
           of
           their
           own
           ,
           let
           them
           come
           into
           the
           open
           Field
           ,
           from
           which
           they
           have
           of
           late
           so
           wisely
           withdrawn
           themselves
           ,
           finding
           so
           little
           success
           in
           it
           .
        
         
           And
           since
           these
           Disputes
           must
           be
           ,
           
           I
           am
           very
           well
           pleased
           ,
           that
           the
           Adversary
           I
           have
           now
           to
           deal
           with
           ,
           
           hath
           the
           Character
           of
           a
           Learned
           and
           Ingenuous
           man
           ;
           and
           I
           do
           not
           desire
           he
           should
           lose
           it
           in
           the
           Debate
           between
           us
           ;
           hoping
           that
           nothing
           shall
           proceed
           from
           me
           ,
           but
           what
           becomes
           a
           fair
           and
           ingenuous
           Adversary
           .
           If
           I
           were
           not
           fully
           satisfied
           that
           we
           have
           truth
           and
           reason
           on
           our
           side
           ,
           I
           should
           never
           have
           been
           engaged
           in
           these
           combats
           ;
           I
           am
           so
           great
           a
           friend
           to
           the
           peace
           of
           the
           Christian
           world
           ,
           that
           I
           could
           take
           more
           pleasure
           in
           ending
           
           one
           Controversie
           ,
           than
           in
           being
           able
           to
           handle
           as
           many
           as
           the
           most
           Voluminous
           Schoolmen
           have
           ever
           done
           :
           For
           however
           Noble
           some
           may
           think
           ,
           
             the
             Science
             of
             Controversie
          
           to
           be
           ,
           I
           am
           not
           fond
           of
           the
           practice
           of
           it
           ,
           especially
           being
           managed
           with
           so
           much
           heat
           and
           passion
           ,
           such
           scorn
           and
           contempt
           of
           Adversaries
           ,
           so
           many
           reproaches
           and
           personal
           reflections
           ,
           (
           as
           they
           commonly
           are
           )
           as
           if
           men
           forgot
           to
           be
           Christians
           ,
           when
           they
           began
           to
           be
           Disputants
           .
           I
           do
           not
           think
           it
           such
           a
           mighty
           matter
           to
           throw
           dirt
           in
           a
           mans
           face
           ,
           and
           then
           to
           laugh
           at
           him
           ,
           or
           (
           rather
           to
           take
           a
           Metaphor
           now
           from
           dry
           weather
           )
           to
           raise
           such
           a
           dust
           as
           may
           endanger
           the
           eye-sight
           of
           weaker
           persons
           .
           I
           think
           it
           no
           great
           skill
           to
           make
           things
           appear
           either
           ridiculous
           or
           dark
           ,
           but
           to
           give
           them
           their
           due
           Colours
           ,
           and
           set
           them
           in
           the
           clearest
           light
           shewes
           far
           more
           art
           and
           ingenuity
           .
           And
           even
           that
           smartness
           of
           expression
           ,
           without
           which
           Controversie
           will
           hardly
           go
           down
           with
           many
           ,
           seems
           but
           like
           the
           throwing
           Vinegar
           upon
           hot
           Coals
           ,
           which
           gives
           a
           quick
           scent
           for
           the
           present
           ,
           but
           vanishes
           immediately
           into
           
           smoke
           and
           air
           .
           In
           matters
           of
           Truth
           and
           Religion
           ,
           reason
           and
           evidence
           ought
           to
           sway
           men
           ,
           and
           not
           passion
           and
           noise
           ;
           and
           though
           men
           cannot
           command
           their
           judgements
           ,
           they
           may
           and
           ought
           to
           do
           their
           expressions
           .
           And
           although
           this
           looks
           as
           like
           an
           Apologie
           for
           a
           dull
           Book
           as
           may
           be
           ,
           yet
           I
           had
           much
           rather
           it
           should
           suffer
           for
           want
           of
           wit
           and
           smartness
           ,
           than
           of
           good
           nature
           and
           Christianity
           .
           My
           design
           is
           to
           represent
           the
           matters
           in
           difference
           between
           us
           truly
           ,
           to
           report
           faithfully
           ,
           and
           to
           argue
           closely
           ;
           and
           by
           these
           to
           shew
           ,
           that
           no
           person
           can
           have
           any
           pretence
           of
           reason
           to
           leave
           our
           Church
           ,
           to
           embrace
           the
           communion
           of
           the
           Church
           of
           Rome
           ;
           because
           the
           danger
           is
           so
           much
           greater
           there
           in
           the
           nature
           of
           their
           Worship
           and
           tendency
           of
           their
           doctrine
           ;
           and
           what
           they
           object
           most
           against
           us
           in
           point
           of
           Fanaticism
           and
           divisions
           ,
           will
           equally
           hold
           against
           them
           ;
           so
           that
           they
           have
           no
           advantages
           above
           us
           ,
           but
           have
           many
           apparent
           dangers
           which
           we
           have
           not
           .
        
         
           Among
           the
           chiefest
           dangers
           in
           the
           communion
           of
           that
           Church
           ,
           
           I
           have
           insisted
           
           on
           that
           of
           Idolatry
           ;
           
           not
           to
           make
           the
           breach
           wider
           than
           some
           others
           have
           done
           ,
           but
           to
           let
           persons
           first
           understand
           the
           greatness
           of
           the
           danger
           before
           they
           run
           into
           it
           .
           I
           wish
           I
           could
           acquit
           them
           from
           so
           heavy
           a
           charge
           ,
           but
           I
           cannot
           force
           my
           judgement
           :
           and
           while
           I
           think
           them
           guilty
           ,
           it
           would
           be
           unfaithfulness
           in
           me
           ,
           not
           to
           warn
           those
           of
           it
           ,
           whom
           it
           most
           concerns
           to
           understand
           it
           .
           And
           where
           other
           things
           are
           subtle
           and
           nice
           ,
           tedious
           and
           obscure
           ,
           this
           lyes
           plain
           to
           the
           conscience
           of
           every
           man
           ;
           if
           the
           Church
           of
           Rome
           be
           guilty
           of
           Idolatry
           ,
           our
           separation
           can
           be
           no
           Schism
           either
           
             before
             God
          
           or
           man
           ,
           because
           our
           communion
           would
           be
           a
           sin
           .
           And
           although
           it
           may
           be
           only
           an
           excess
           of
           charity
           in
           some
           few
           learned
           persons
           ,
           to
           excuse
           that
           Church
           from
           Idolatry
           ,
           (
           although
           not
           all
           who
           live
           in
           the
           communion
           of
           it
           :
           )
           yet
           upon
           the
           greatest
           search
           I
           can
           make
           ,
           I
           think
           there
           is
           more
           of
           charity
           than
           judgement
           in
           so
           doing
           .
           For
           the
           proof
           of
           it
           ,
           I
           must
           refer
           the
           Reader
           to
           the
           following
           Discourse
           ,
           but
           that
           I
           may
           not
           be
           thought
           in
           so
           severe
           a
           censure
           ,
           to
           contradict
           the
           sense
           of
           our
           Church
           ,
           
           (
           which
           I
           have
           so
           great
           a
           regard
           to
           )
           I
           shall
           here
           shew
           ,
           that
           this
           charge
           of
           Idolatry
           hath
           been
           managed
           against
           the
           Church
           of
           Rome
           ,
           by
           the
           greatest
           and
           most
           learned
           defenders
           of
           it
           ever
           since
           the
           Reformation
           .
        
         
           
             What
             greater
             discovery
             can
             be
             made
             of
             the
             sense
             of
             our
             Church
             ,
             than
             by
             the
             Book
             of
             Homilies
             not
             barely
             allowed
             ,
             but
             subscribed
             to
             ,
             as
          
           containing
           godly
           and
           wholsom
           doctrine
           ,
           
           and
           necessary
           for
           these
           times
           ?
           
             and
             nothing
             can
             be
             more
             plainly
             delivered
             therein
             ,
             than
             that
             the
          
           Church
           of
           Rome
           
             is
             condemned
             for
          
           Idolatry
           .
           
             So
             the
             third
             part
             of
             the
          
           Sermon
           against
           the
           peril
           of
           Idolatry
           concludes
           ,
           
           Ye
           have
           heard
           it
           evidently
           proved
           in
           these
           Homilies
           against
           Idolatry
           by
           Gods
           Word
           ,
           the
           Doctors
           of
           the
           Church
           ,
           Ecclesiastical
           Histories
           ,
           reason
           and
           experience
           ,
           that
           Images
           have
           been
           and
           be
           worshipped
           ,
           and
           so
           Idolatry
           committed
           to
           them
           to
           the
           great
           offence
           of
           Gods
           Majesty
           ,
           and
           danger
           of
           infinite
           souls
           ,
           
             &c.
             
             Who
             the
             Author
             of
             these
          
           Homilies
           
             was
             ,
             is
             not
             material
             to
             enquire
             ,
             since
             their
             authority
             depends
             not
             
             on
             the
             Writer
             ,
             but
             the
          
           Churches
           
             approbation
             of
             them
          
           ;
           
           
             but
             Dr.
          
           Jackson
           
             not
             only
             calls
             him
          
           the
           worthy
           and
           learned
           Author
           of
           the
           Homilies
           concerning
           the
           peril
           of
           Idolatry
           ,
           
             but
             saith
          
           ,
           he
           takes
           him
           to
           be
           a
           Reverend
           Bishop
           of
           our
           Church
           :
           
             and
             no
             wonder
             ,
             since
             the
             most
             eminent
          
           Bishops
           
             in
             that
             time
             of
             Queen
          
           Elizabeth
           ,
           
             (
             wherein
             these
             Homilies
             were
             added
             to
             the
             former
             )
             did
             all
             assert
             and
             maintain
             the
             same
             thing
             .
          
           
           As
           Bishop
           Jewell
           
             in
             his
             excellent
          
           Defence
           
             of
             the
          
           Apology
           of
           the
           Church
           of
           England
           ,
           and
           Answer
           to
           
             Harding
             ,
             wherein
             he
             proves
          
           ,
           that
           to
           give
           the
           honour
           of
           God
           to
           a
           creature
           ,
           
           is
           manifest
           Idolatry
           ,
           as
           the
           Papists
           do
           ,
           
             saith
             he
          
           ,
           in
           adoration
           of
           the
           Host
           ,
           
           and
           the
           Worship
           of
           Images
           :
           
             And
             his
             works
             ought
             to
             be
             looked
             on
             with
             a
             higher
             esteem
             than
             any
             other
             private
             person
             being
             commanded
             to
             be
             placed
             in
          
           Churches
           
             to
             be
             read
             by
             the
             people
             .
             Of
             all
             persons
             of
             that
          
           Age
           
             none
             could
             be
             less
             suspected
             to
             be
          
           Puritanically
           
             inclined
             ,
             than
          
           Archbishop
           Whitgift
           ;
           
             yet
             in
             his
          
           Learned
           Defence
           of
           the
           Church
           of
           
           England
           against
           
             T.
             C.
             he
             makes
             good
             the
             same
             charge
             in
             these
             words
          
           ;
           
           I
           do
           as
           much
           mislike
           the
           distinction
           of
           the
           Papists
           ,
           and
           the
           intent
           of
           it
           as
           any
           man
           doth
           ,
           neither
           do
           I
           go
           about
           to
           excuse
           them
           from
           wicked
           ,
           and
           without
           repentance
           and
           Gods
           singular
           mercy
           ,
           damnable
           Idolatry
           .
           There
           are
           
             saith
             he
          
           ,
           three
           kinds
           of
           Idolatry
           ,
           one
           is
           ,
           when
           the
           true
           God
           is
           worshipped
           by
           other
           means
           and
           wayes
           ,
           than
           he
           hath
           prescribed
           ,
           or
           would
           be
           worshipped
           ,
           
             i.
             e.
             against
             his
             express
             command
             ,
             which
             is
             certainly
             his
             meaning
             :
          
           the
           other
           is
           ,
           when
           the
           true
           God
           is
           worshipped
           with
           false
           Gods
           :
           the
           third
           is
           ,
           when
           we
           worship
           false
           Gods
           either
           in
           heart
           ,
           mind
           ,
           or
           in
           external
           creatures
           living
           or
           dead
           ,
           and
           altogether
           forget
           the
           worship
           of
           the
           true
           God.
           All
           these
           three
           kinds
           are
           detestable
           ,
           but
           the
           first
           is
           the
           least
           and
           the
           last
           is
           the
           worst
           .
           The
           Papists
           worship
           God
           otherwise
           than
           his
           will
           is
           ,
           and
           otherwise
           than
           he
           hath
           prescribed
           ,
           almost
           in
           all
           points
           of
           their
           worship
           ,
           they
           also
           give
           to
           the
           creature
           ,
           that
           which
           is
           due
           to
           
           the
           Creator
           ,
           and
           sin
           against
           the
           first
           Table
           ;
           yet
           are
           they
           not
           for
           all
           that
           I
           can
           see
           or
           learn
           in
           the
           third
           kind
           of
           Idolatry
           ,
           and
           therefore
           if
           they
           repent
           unfeignedly
           ,
           they
           are
           not
           to
           be
           cast
           either
           out
           of
           the
           Church
           ,
           or
           out
           of
           the
           Ministry
           .
           The
           Papists
           have
           little
           cause
           to
           thank
           me
           ,
           or
           fee
           me
           ,
           for
           any
           thing
           I
           have
           spoken
           in
           their
           behalf
           as
           yet
           ,
           you
           see
           that
           I
           place
           them
           among
           wicked
           and
           damnable
           Idolaters
           .
           
             Thus
             far
             that
             Wise
             and
             Learned
             Bishop
             .
             After
             him
             we
             may
             justly
             reckon
          
           Bishop
           Bilson
           ,
           
             than
             whom
             none
             did
             more
             learnedly
             in
             that
             time
             defend
             the
          
           perpetual
           Government
           of
           Christs
           Church
           by
           Bishops
           ,
           
             (
             nor
             it
             may
             be
             since
             :
             )
             who
             in
             a
             set
             discourse
             ,
             at
             large
             proves
             the
          
           Church
           of
           Rome
           
             guilty
             of
          
           Idolatry
           .
           
           1.
           
           In
           the
           Worship
           of
           Images
           ;
           the
           having
           of
           which
           ,
           
             he
             saith
          
           ,
           was
           never
           Catholick
           ,
           and
           the
           worshipping
           of
           them
           was
           ever
           wicked
           by
           the
           judgement
           of
           Christs
           Church
           :
           and
           that
           ,
           the
           Worship
           even
           of
           the
           Image
           of
           Christs
           is
           Heathenism
           &
           Idolatry
           ;
           
           &
           to
           Worship
           it
           makes
           it
           an
           Idol
           ,
           and
           
           burning
           Incense
           to
           it
           is
           Idolatry
           :
           
             which
             he
             there
             proves
             at
             large
             ,
          
           and
           that
           the
           Image
           of
           God
           made
           with
           hands
           ,
           is
           a
           false
           God
           ,
           
           and
           no
           likeness
           of
           his
           ,
           but
           a
           leud
           imagination
           of
           theirs
           ,
           set
           up
           to
           feed
           their
           eyes
           with
           the
           contempt
           of
           his
           Sacred
           Will
           ,
           dishonour
           of
           his
           Holy
           Name
           ,
           and
           open
           injury
           to
           his
           Divine
           Nature
           .
           
           2.
           
           In
           the
           adoration
           of
           the
           Host
           ,
           
             of
             which
             he
             treats
             at
             large
             .
             After
             these
             it
             will
             be
             less
             needful
             to
             produce
             the
             testimonies
             of
             Dr.
          
           Fulk
           ,
           
           Dr.
           Reynolds
           ,
           Dr.
           Whitaker
           ,
           
             who
             all
             asserted
             and
             proved
             the
          
           Church
           of
           Rome
           ,
           
             guilty
             of
          
           Idolatry
           :
           
             and
             I
             cannot
             find
             one
             person
             ,
             who
             owned
             himself
             to
             be
             of
             the
          
           Church
           of
           England
           
             in
             all
          
           Queen
           Elizabeths
           reign
           ,
           
           
             who
             did
             make
             any
             doubt
             of
             it
             .
             Let
             us
             now
             come
             to
             the
             reign
             of
          
           King
           James
           ;
           
             and
             here
             in
             the
             first
             place
             we
             ought
             to
             set
             down
             the
             judgement
             of
             that
          
           Learned
           Prince
           
             himself
             ,
             who
             so
             throughly
             understood
             the
             matters
             in
             controversie
             between
             us
             and
             the
          
           Church
           of
           Rome
           ,
           
             as
             appears
             by
             his
          
           Premonition
           
             to
             all
          
           Christian
           Princes
           ,
           
           
             wherein
             after
             
             speaking
             of
             other
             points
             ,
             he
             comes
             to
          
           that
           of
           Reliques
           of
           Saints
           :
           But
           for
           the
           worshipping
           either
           of
           them
           or
           Images
           ,
           I
           must
           
             saith
             he
          
           ,
           account
           it
           damnable
           Idolatry
           ,
           
             and
             after
             adds
          
           ,
           that
           the
           Scriptures
           are
           so
           directly
           ,
           vehemently
           ,
           and
           punctually
           against
           it
           ,
           as
           I
           wonder
           what
           brain
           of
           man
           ,
           or
           suggestion
           of
           Satan
           durst
           offer
           it
           to
           Christians
           :
           and
           all
           must
           be
           salved
           with
           nice
           and
           philosophical
           distinctions
           —
           Let
           them
           therefore
           that
           maintain
           this
           doctrine
           ,
           answer
           it
           to
           Christ
           at
           the
           latter
           day
           ,
           when
           he
           shall
           accuse
           them
           of
           Idolatry
           :
           and
           then
           I
           doubt
           if
           he
           will
           be
           paid
           with
           such
           nice
           Sophistical
           distinctions
           .
           
           
             And
             when
          
           Isaac
           Casaubon
           
             was
             employed
             by
             him
             to
             deliver
             his
             opinion
             to
          
           Cardinal
           Perron
           ,
           
             mentioning
             the
             practices
             of
             the
          
           Church
           of
           Rome
           in
           invocation
           of
           Saints
           ,
           
             he
             saith
          
           ,
           that
           the
           Church
           of
           England
           did
           affirm
           ,
           that
           those
           practices
           were
           joyned
           with
           great
           impiety
           .
           Bishop
           Andrews
           ,
           
             whom
             no
             man
             suspects
             of
             want
             of
             learning
             ,
             or
             not
             understanding
             the
             doctrine
             of
             our
          
           Church
           ,
           
             was
             also
             employed
             to
             
             answer
          
           Cardinal
           Bellarmin
           
             who
             had
             writ
             against
             the
          
           King
           :
           
             and
             doth
             he
             decline
             charging
             the
          
           Church
           of
           Rome
           with
           Idolatry
           ?
           
             No
             ,
             so
             far
             from
             it
             ,
             that
             he
             not
             only
             in
             plain
             terms
             charges
             them
             with
             it
             ,
          
           
           
             but
             saith
          
           ,
           that
           Bellarmin
           runs
           into
           Heresie
           ,
           nay
           ,
           into
           madness
           to
           defend
           it
           :
           
             and
             in
             his
             answer
             to
          
           Perron
           
             he
             saith
          
           ,
           
           it
           is
           most
           evident
           ,
           by
           their
           Breviaries
           ,
           Hours
           ,
           and
           Rosaries
           ,
           that
           they
           pray
           directly
           ,
           absolutely
           and
           finally
           to
           Saints
           ;
           and
           not
           meerly
           to
           the
           Saints
           ,
           to
           pray
           to
           God
           for
           them
           ,
           but
           to
           give
           what
           they
           pray
           for
           themselves
           .
           
             In
             the
             same
             time
             of
          
           King
           James
           ,
           
           Bishop
           Abbot
           
             writ
             his
          
           Answer
           to
           Bishop
           ;
           
             in
             which
             he
             saith
          
           ,
           that
           the
           Church
           of
           Rome
           by
           the
           Worship
           of
           Images
           ,
           hath
           matched
           all
           the
           Idolatries
           of
           the
           Heathens
           ,
           and
           brought
           all
           their
           jugling
           devices
           into
           the
           Church
           ,
           abusing
           the
           ignorance
           and
           simplicity
           of
           the
           people
           as
           grosly
           and
           damnably
           as
           ever
           they
           did
           .
           
           
             Towards
             the
             latter
             end
             of
             his
          
           Reign
           
             came
             forth
          
           Bishop
           Whites
           Reply
           to
           Fisher
           ,
           
             he
             calls
          
           the
           worshipping
           of
           Images
           ,
           a
           Superstitious
           dotage
           ,
           
           a
           palliate
           Idolatry
           ,
           a
           remainder
           of
           Paganism
           ,
           condemned
           by
           Sacred
           Scripture
           ,
           censured
           by
           Primitive
           Fathers
           ,
           and
           a
           Seminary
           of
           direful
           contention
           and
           mischief
           in
           the
           Church
           of
           Christ.
           
           Dr.
           Field
           
             chargeth
             the
          
           Invocation
           of
           Saints
           with
           such
           Superstition
           and
           Idolatry
           as
           cannot
           be
           excused
           .
           We
           charge
           the
           adherents
           of
           the
           Church
           of
           Rome
           with
           gross
           Idolatry
           ,
           
           
             (
             saith
          
           Bishop
           Usher
           
             in
             his
          
           Sermon
           
             preached
             before
             the
          
           Commons
           
             A.
             D.
             1620.
          
           )
           because
           that
           contrary
           to
           Gods
           express
           Commandment
           they
           are
           sound
           to
           be
           worshippers
           of
           Images
           .
           Neither
           will
           it
           avail
           them
           here
           to
           say
           ,
           that
           the
           Idolatry
           forbidden
           in
           the
           Scripture
           is
           that
           only
           which
           was
           used
           by
           the
           Jews
           and
           Pagans
           :
           For
           as
           well
           might
           one
           plead
           ,
           that
           Jewish
           or
           Heathenish
           fornication
           was
           here
           only
           reprehended
           as
           Jewish
           or
           Heathenish
           Idolatry
           .
           But
           as
           the
           one
           is
           a
           foul
           sin
           ,
           whether
           it
           be
           committed
           by
           Jew
           ,
           Pagan
           or
           Christian
           :
           so
           if
           such
           as
           profess
           the
           Name
           of
           Christ
           shall
           practise
           that
           which
           the
           Word
           of
           
           God
           condemneth
           in
           Jews
           or
           Pagans
           ;
           for
           Idolatry
           ,
           their
           profession
           is
           so
           far
           from
           diminishing
           ,
           that
           it
           augmenteth
           rather
           the
           hainousness
           of
           the
           crime
           .
           
             About
             the
             same
             time
             came
             forth
          
           Bishop
           Downams
           
             Book
             of
          
           Antichrist
           ,
           
           
             wherein
             he
             doth
             at
             large
             prove
             ,
          
           That
           to
           give
           divine
           honour
           to
           a
           creature
           ,
           
           is
           Idolatry
           ;
           and
           that
           the
           Papists
           do
           give
           it
           in
           the
           Worship
           of
           Saints
           ,
           
           the
           Host
           and
           Images
           :
           
             which
             is
             likewise
             done
             nearer
             our
             own
             times
             by
          
           Bishop
           Davenant
           
             and
             Dr.
          
           Jackson
           .
        
         
           
             I
             shall
             conclude
             all
             ,
             (
             although
             I
             might
             produce
             more
             )
             with
             the
             testimony
             of
          
           Archbishop
           Laud
           ,
           
           
             who
             in
             his
          
           Conference
           ,
           saith
           the
           ancient
           Church
           knew
           not
           the
           adoration
           of
           Images
           ;
           and
           the
           modern
           Church
           of
           Rome
           is
           too
           like
           to
           Paganism
           in
           the
           practice
           of
           it
           ,
           and
           driven
           to
           scarce
           intelligible
           subtleties
           in
           her
           Servants
           writings
           that
           defend
           it
           ;
           &
           this
           without
           any
           care
           had
           of
           millions
           of
           souls
           ,
           unable
           to
           understand
           her
           subtleties
           or
           shun
           her
           practice
           :
           
           
             and
             in
             his
             Marginal
             Notes
             upon
          
           Bellarmin
           
             (
             written
             with
             his
             own
             hand
             ,
             now
             in
             my
             possession
             )
             
             where
          
           Bellarmin
           
             answers
             the
             testimony
             of
             the
          
           Council
           of
           Laodicea
           
             against
             the
          
           Worship
           of
           Angels
           ,
           
             by
             saying
          
           ,
           That
           it
           doth
           not
           condemn
           all
           Worship
           of
           Images
           ,
           but
           only
           that
           which
           is
           proper
           to
           God
           ;
           
             he
             replyes
          
           ,
           That
           Theodoret
           who
           produced
           that
           testimony
           of
           the
           Council
           ,
           expresly
           mentions
           the
           praying
           to
           Angels
           ;
           therefore
           ,
           
             saith
             he
          
           ,
           the
           praying
           to
           them
           was
           that
           Idolatry
           which
           the
           Council
           condemns
           .
           
             By
             this
             we
             see
             ,
             that
             the
             most
             Eminent
             and
             Learned
             Defenders
             of
             our
             Church
             ,
             of
             greatest
             authority
             in
             it
             ,
             and
             zeal
             for
             the
             Cause
             of
             it
             against
             enemies
             of
             all
             sorts
             ,
             have
             agreed
             in
             the
             charge
             of
          
           Idolatry
           
             against
             the
          
           Church
           of
           Rome
           .
        
         
           And
           I
           cannot
           see
           why
           the
           authority
           of
           some
           
             very
             few
             persons
          
           ,
           though
           of
           great
           Learning
           should
           bear
           sway
           against
           the
           constant
           opinion
           of
           our
           Church
           ever
           since
           the
           Reformation
           .
           Since
           our
           Church
           is
           not
           now
           to
           be
           formed
           according
           to
           the
           
             singular
             Fancies
          
           of
           some
           few
           (
           though
           Learned
           men
           ;
           )
           much
           less
           to
           be
           modelled
           by
           the
           Caprichio's
           of
           
             Superstitious
             Fanaticks
          
           ,
           who
           prefer
           
           some
           odd
           Opinions
           and
           wayes
           of
           their
           own
           ,
           before
           the
           received
           doctrine
           and
           practice
           of
           the
           Church
           they
           live
           in
           .
           Such
           as
           these
           we
           rather
           pity
           their
           weakness
           ,
           than
           regard
           their
           censures
           ,
           and
           are
           only
           sorry
           when
           our
           Adversaries
           make
           such
           properties
           of
           them
           ,
           as
           by
           their
           means
           to
           beget
           in
           some
           a
           disaffection
           to
           our
           Church
           .
           Which
           I
           am
           so
           far
           from
           ,
           (
           whatever
           malice
           and
           peevishness
           may
           suggest
           to
           the
           contrary
           )
           that
           upon
           the
           greatest
           enquiry
           I
           can
           make
           ,
           I
           esteem
           it
           the
           best
           Church
           of
           the
           
             Christian
             world
          
           ;
           and
           think
           my
           time
           very
           well
           imployed
           (
           what
           ever
           thanks
           I
           meet
           with
           for
           it
           )
           in
           defending
           its
           Cause
           ,
           and
           preserving
           persons
           in
           the
           communion
           of
           it
           .
        
      
       
         
         
         
           THE
           Contents
           .
        
         
           
             CHAP.
             I.
             Of
             the
             Idolatry
             practised
             in
             the
             Church
             of
             Rome
             ,
             in
             the
             Worship
             of
             Images
             .
          
           
             THE
             introduction
             ,
             concerning
             the
             occasion
             of
             the
             debate
             .
             The
             Church
             of
             Rome
             makes
             its
             members
             guilty
             of
             Hypocrisie
             or
             Idolatry
             :
             First
             ,
             Of
             the
             Worship
             of
             God
             by
             Images
             :
             Some
             propositions
             for
             clearing
             the
             notion
             of
             Divine
             Worship
             .
             It
             is
             in
             Gods
             power
             to
             determine
             the
             way
             of
             his
             Worship
             ,
             which
             being
             determined
             ,
             Gods
             Law
             ,
             and
             not
             our
             intention
             ,
             is
             to
             be
             the
             rule
             of
             Worship
             .
             The
             main
             question
             is
             ,
             Whether
             God
             hath
             forbidden
             the
             worshipping
             of
             himself
             by
             an
             Image
             ,
             under
             the
             notion
             of
             Idolatry
             ?
             Of
             the
             meaning
             of
             the
             second
             Commandment
             ,
             
             from
             the
             terms
             therein
             used
             ,
             the
             large
             sense
             and
             importance
             of
             them
             ,
             which
             cannot
             be
             understood
             only
             of
             Heathen
             Idols
             .
             Of
             the
             reason
             of
             that
             Law
             ,
             from
             Gods
             infinite
             and
             invisible
             nature
             :
             How
             far
             that
             hath
             been
             acknowledged
             by
             Heathens
             ?
             The
             Law
             against
             Image
             Worship
             no
             ceremonial
             Law
             respecting
             meerly
             the
             Iews
             ;
             the
             reason
             against
             it
             made
             more
             clear
             by
             the
             Gospel
             :
             The
             wiser
             Heathen
             did
             not
             worship
             their
             Images
             as
             Gods
             ,
             yet
             their
             worship
             condemned
             as
             Idolatry
             .
             The
             Christian
             Church
             believed
             the
             reason
             of
             this
             Law
             to
             be
             immutable
             ;
             Of
             the
             Doctrine
             of
             the
             second
             Council
             of
             Nice
             ;
             the
             opposition
             to
             it
             in
             
               Greece
               ,
               Germany
               ,
               France
            
             and
             England
             .
             Of
             the
             Scripture
             Instances
             of
             Idolatry
             contrary
             to
             the
             second
             Commandment
             ,
             in
             the
             Golden
             Calf
             ,
             and
             the
             Calves
             of
             Dan
             and
             Bethel
             .
             Of
             the
             distinctions
             used
             to
             excuse
             image-worship
             from
             being
             Idolatry
             :
             The
             vanity
             and
             folly
             of
             them
             .
             The
             instances
             supposed
             to
             be
             parallell
             answered
             .
             P.
             49
          
        
         
           
           
             CHAP.
             II.
             Of
             their
             Idolatry
             in
             Adoration
             of
             the
             Host
             and
             Invocation
             of
             Saints
             .
          
           
             The
             Argument
             proposed
             concerning
             the
             Adoration
             of
             the
             Host
             ;
             the
             insufficiency
             of
             the
             Answer
             to
             it
             manifested
             :
             supposing
             equal
             revelation
             for
             Transubstantiation
             as
             for
             Christs
             Divinity
             ,
             yet
             not
             the
             same
             reason
             for
             Worshipping
             the
             Host
             as
             the
             person
             of
             Christ
             ;
             the
             great
             disparity
             between
             these
             two
             at
             large
             discovered
             ;
             the
             Controversie
             truly
             stated
             concerning
             Adoration
             of
             the
             Host
             :
             and
             it
             is
             proved
             ,
             that
             no
             man
             on
             the
             principles
             of
             the
             Roman
             Church
             can
             be
             secure
             he
             doth
             not
             commit
             Idolatry
             in
             it
             .
             The
             confession
             of
             our
             Adversaries
             ,
             that
             the
             same
             Principles
             will
             justifie
             the
             Worship
             of
             any
             Creature
             .
             No
             such
             motives
             to
             believe
             Transubstantiation
             as
             the
             Divinity
             of
             Christ.
             Bishop
             
             Taylor
             's
             Testimony
             answered
             by
             himself
             .
             To
             Worship
             Christ
             in
             the
             Sun
             as
             lawful
             as
             to
             Worship
             him
             in
             the
             Host.
             The
             grossest
             Idolatry
             excusable
             on
             the
             same
             grounds
             .
             The
             argument
             proposed
             and
             vindicated
             concerning
             the
             Invocation
             of
             Saints
             practised
             in
             the
             Church
             of
             Rome
             .
             The
             Fathers
             Arguments
             against
             the
             Heathens
             hold
             against
             Invocation
             of
             Saints
             ;
             
             the
             state
             of
             the
             Controversie
             about
             Idolatry
             as
             managed
             by
             them
             .
             They
             make
             it
             wholly
             unlawful
             to
             give
             divine
             Worship
             to
             any
             Creature
             how
             excellent
             soever
             .
             The
             Worship
             not
             only
             of
             Heathen
             Gods
             ,
             but
             of
             Angels
             condemned
             .
             The
             common
             evasions
             answered
             .
             Prayer
             more
             proper
             to
             God
             than
             Sacrifice
             .
             No
             such
             disparity
             as
             is
             pretended
             between
             the
             manner
             of
             Invocating
             Saints
             and
             the
             Heathens
             Invocating
             their
             Deities
             .
             In
             the
             Church
             of
             Rome
             ,
             they
             do
             more
             than
             pray
             to
             Saints
             to
             pray
             for
             them
             ,
             proved
             from
             the
             present
             most
             Authentick
             Breviaries
             .
             Supposing
             that
             were
             all
             ,
             it
             would
             not
             excuse
             them
             .
             St.
             Austin
             no
             friend
             to
             Invocation
             of
             Saints
             .
             Practices
             condemned
             by
             the
             Church
             pleaded
             for
             it
             .
             Of
             Negative
             points
             being
             Articles
             of
             faith
             .
             p.
             108.
             
          
        
         
           
             CHAP.
             III.
             Of
             the
             hindrance
             of
             a
             good
             Life
             and
             Devotion
             in
             the
             Roman
             Church
             .
          
           
             The
             doctrines
             of
             the
             Roman
             Church
             prejudicial
             to
             Piety
             .
             The
             Sacrament
             of
             Pennance
             ,
             as
             taught
             among
             them
             ,
             destroyes
             the
             necessity
             of
             a
             good
             life
             .
             The
             doctrine
             of
             Purgatory
             takes
             away
             the
             care
             of
             it
             ,
             as
             appears
             by
             the
             true
             stating
             it
             ,
             and
             comparing
             that
             doctrine
             with
             Protestants
             .
             How
             easie
             it
             is
             ,
             according
             
             to
             them
             ,
             for
             a
             rich
             man
             to
             enter
             into
             the
             Kingdom
             of
             Heaven
             .
             Purgatory
             dreadful
             to
             none
             but
             poor
             and
             friendless
             .
             Sincerity
             of
             devotion
             hindred
             by
             prayers
             in
             an
             unknown
             Tongue
             .
             The
             great
             absurdity
             of
             it
             manifested
             .
             The
             effects
             of
             our
             Ancestors
             devotion
             had
             been
             as
             great
             ,
             if
             they
             had
             said
             their
             prayers
             in
             English.
             The
             language
             of
             prayer
             proved
             to
             be
             no
             indifferent
             thing
             ,
             from
             
               St.
               Pauls
            
             arguments
             .
             No
             universal
             consent
             for
             prayers
             in
             an
             unknown
             tongue
             ,
             by
             the
             confession
             of
             their
             own
             Writers
             .
             Of
             their
             doctrine
             of
             the
             efficacy
             of
             Sacraments
             ,
             that
             it
             takes
             away
             all
             necessity
             of
             devotion
             in
             the
             minds
             of
             the
             receivers
             .
             This
             complained
             of
             by
             Cassander
             and
             Arnaud
             ,
             but
             proved
             against
             them
             to
             be
             the
             doctrine
             of
             the
             Roman
             Church
             ,
             by
             the
             Canons
             of
             the
             Council
             of
             Trent
             .
             The
             great
             easiness
             of
             getting
             Grace
             by
             their
             Sacraments
             .
             Of
             their
             discouraging
             the
             reading
             the
             Scriptures
             .
             A
             standing
             Rule
             of
             devotion
             necessary
             .
             None
             so
             fit
             to
             give
             it
             ,
             as
             God
             himself
             :
             This
             done
             by
             him
             in
             the
             Scriptures
             .
             All
             persons
             therefore
             concerned
             to
             read
             them
             .
             The
             arguments
             against
             reading
             the
             Scriptures
             ,
             would
             have
             held
             against
             the
             publishing
             them
             in
             a
             language
             known
             to
             the
             pe●ple
             .
             The
             dangers
             as
             great
             then
             ,
             as
             ever
             have
             been
             since
             .
             The
             greatest
             prudence
             of
             the
             Roman
             Church
             is
             wholly
             to
             forbid
             the
             Scriptures
             ;
             being
             acknowledged
             by
             their
             wisest
             men
             ,
             to
             be
             so
             contrary
             to
             their
             Interest
             .
             The
             
             confession
             of
             the
             Cardinals
             at
             Bononia
             to
             that
             purpose
             .
             The
             avowed
             practice
             of
             the
             Roman
             Church
             herein
             directly
             contrary
             to
             that
             of
             the
             Primitive
             :
             although
             the
             reasons
             were
             as
             great
             then
             from
             the
             danger
             of
             Heresies
             .
             This
             confessed
             by
             their
             own
             Writers
             .
             p.
             178
          
        
         
           
             CHAP.
             IV.
             Of
             the
             Fanaticism
             of
             the
             Roman
             Church
             .
          
           
             The
             unreasonableness
             of
             objecting
             Sects
             and
             Fanaticisms
             to
             us
             as
             the
             effects
             of
             reading
             the
             Scriptures
             .
             Fanaticism
             countenanced
             in
             the
             Roman
             Church
             ,
             but
             condemned
             by
             ours
             .
             Private
             revelations
             made
             among
             them
             the
             grounds
             of
             believing
             some
             points
             of
             doctrine
             ,
             proved
             from
             their
             own
             Authors
             .
             Of
             the
             Revelations
             pleaded
             for
             the
             immaculate
             Conception
             .
             The
             Revelations
             of
             S.
             Brigitt
             and
             S.
             Catharin
             directly
             contrary
             in
             this
             point
             ,
             yet
             both
             owned
             in
             the
             Church
             of
             Rome
             .
             The
             large
             approbations
             of
             S.
             Brigitts
             by
             Popes
             and
             Councils
             ;
             and
             both
             their
             revelations
             acknowledged
             to
             be
             divine
             in
             the
             lessons
             read
             upon
             their
             dayes
             .
             S.
             Catharines
             wonderful
             faculty
             of
             smelling
             souls
             ,
             a
             gift
             peculiar
             to
             her
             and
             
               Philip
               Nerius
            
             .
             The
             vain
             attempts
             of
             reconciling
             those
             Revelations
             .
             The
             great
             number
             
             of
             female
             Revelations
             approved
             in
             the
             Roman
             Church
             .
             Purgatory
             ,
             Transubstantiation
             ,
             Auricular
             Confession
             proved
             by
             Visions
             and
             Revelations
             .
             Festivals
             appointed
             upon
             the
             credit
             of
             Revelations
             :
             the
             Feast
             of
             
               Corpus
               Christi
            
             on
             the
             Revelation
             made
             to
             Juliana
             ,
             the
             Story
             of
             it
             related
             from
             their
             own
             Writers
             :
             No
             such
             things
             can
             be
             objected
             to
             our
             Church
             .
             Revelations
             still
             owned
             by
             them
             ;
             proved
             from
             the
             Fanatick
             Revelations
             of
             Mother
             Juliana
             very
             lately
             published
             by
             
               Mr.
               Cressy
            
             :
             Some
             instances
             of
             the
             blasphemous
             Nonsense
             contained
             in
             them
             .
             The
             Monastick
             Orders
             founded
             in
             Enthusiasm
             .
             An
             account
             of
             the
             great
             Fanaticism
             of
             S.
             Benedict
             ,
             and
             S.
             Romoaldus
             :
             their
             hatred
             of
             Humane
             Learning
             ,
             and
             strange
             Visions
             and
             Revelations
             .
             The
             Carthusian
             Order
             founded
             upon
             a
             Vision
             .
             The
             Carmalites
             Vision
             of
             their
             habit
             .
             The
             Franciscan
             and
             Dominican
             Orders
             founded
             on
             Fanaticism
             ,
             and
             seen
             in
             a
             Vision
             of
             Innocent
             the
             third
             to
             be
             the
             great
             supporters
             of
             the
             Roman
             Church
             .
             The
             Quakerism
             of
             S.
             Francis
             described
             from
             their
             best
             Authors
             .
             His
             Ignorance
             ,
             Extasies
             and
             Fanatick
             Preaching
             .
             The
             Vision
             of
             Dominicus
             .
             The
             blasphemous
             Enthusiasm
             of
             the
             Mendicant
             Fryers
             .
             The
             History
             of
             it
             related
             at
             large
             .
             Of
             the
             
               Evangelium
               aeternum
            
             ,
             and
             the
             blasphemies
             contained
             in
             it
             .
             The
             Author
             of
             it
             supposed
             to
             be
             the
             General
             of
             the
             Franciscan
             
             Order
             ,
             however
             owned
             by
             the
             Fryers
             ,
             and
             read
             and
             preached
             at
             Paris
             .
             The
             opposition
             to
             it
             by
             the
             Vniversity
             :
             but
             favoured
             by
             the
             
               Popes
               .
               Gul.
               S.
               Amour
            
             writing
             against
             it
             ,
             his
             Book
             publickly
             burnt
             ,
             by
             order
             of
             the
             Court
             of
             Rome
             .
             The
             Popes
             horrible
             partiality
             to
             the
             Fryers
             .
             The
             Fanaticism
             of
             the
             Franciscans
             afterwards
             of
             the
             followers
             of
             
               Petrus
               Johannis
               de
               Oliva
            
             .
             The
             Spiritual
             State
             began
             (
             say
             they
             )
             from
             S.
             Francis.
             The
             story
             of
             his
             wounds
             ,
             and
             
               Maria
               Visitationis
            
             paralleld
             .
             The
             canting
             language
             used
             by
             the
             spiritual
             Brethren
             ,
             called
             
               Beguini
               ,
               Fraticelli
            
             ,
             and
             Bigardi
             .
             Of
             their
             doctrines
             about
             Poverty
             ,
             Swearing
             ,
             Perfection
             ,
             the
             Carnal
             Church
             and
             Inspiration
             :
             by
             all
             which
             ,
             they
             appear
             to
             be
             a
             Sect
             of
             Quakers
             after
             the
             Order
             of
             S.
             Francis.
             Of
             the
             Schism
             made
             by
             them
             .
             The
             large
             spreading
             and
             long
             continuance
             of
             them
             .
             Of
             the
             Apostolici
             and
             Dulcinistae
             .
             Of
             their
             numerous
             Conventicles
             .
             Their
             high
             opinion
             of
             themselves
             .
             Their
             Zeal
             against
             the
             Clergy
             and
             Tythes
             ;
             their
             doctrine
             of
             Christian
             Liberty
             .
             Of
             the
             Alumbrado's
             in
             Spain
             :
             their
             disobedience
             to
             Bishops
             ,
             obstinate
             adhering
             to
             their
             own
             fancies
             ,
             calling
             them
             Inspirations
             ,
             their
             being
             above
             Ordinances
             .
             
               Ignatius
               Loyola
            
             suspected
             to
             be
             one
             of
             the
             Illuminati
             ,
             proved
             from
             
               Melchior
               Canus
            
             .
             The
             Iesuites
             Order
             founded
             in
             Fanaticism
             ;
             a
             particular
             account
             
             of
             the
             Romantick
             Enthusiasm
             of
             Ignatius
             ,
             from
             the
             Writers
             of
             his
             own
             Order
             .
             Whereby
             it
             is
             proved
             ,
             that
             he
             was
             the
             greatest
             pretender
             to
             Enthusiasm
             ,
             since
             the
             dayes
             of
             Mahomet
             and
             S.
             
               Francis.
               Ignatius
            
             gave
             no
             respect
             to
             men
             by
             words
             or
             putting
             off
             his
             Hat
             ,
             his
             great
             Ignorance
             and
             Preaching
             in
             the
             Streets
             :
             his
             glorying
             in
             his
             sufferings
             for
             it
             ;
             his
             pretence
             to
             mortification
             :
             the
             wayes
             he
             used
             to
             get
             disciples
             .
             Their
             way
             of
             resolution
             of
             difficulties
             by
             seeking
             God
             ;
             their
             itinerant
             preaching
             in
             the
             Cities
             of
             Italy
             .
             The
             Sect
             of
             Quakers
             a
             new
             Order
             of
             Disciples
             of
             Ignatius
             ,
             only
             wanting
             confirmation
             from
             the
             Pope
             ,
             which
             Ignatius
             obtained
             .
             Of
             the
             Fanatick
             way
             of
             devotion
             in
             the
             Roman
             Church
             .
             Of
             Superstitious
             and
             Enthusiastical
             Fanaticism
             among
             them
             .
             Of
             their
             mystical
             Divinity
             .
             Mr.
             Cressy's
             canting
             in
             his
             Preface
             to
             
               Sancta
               Sophia
            
             .
             Of
             the
             Deiform
             fund
             of
             the
             soul
             ;
             a
             superessential
             life
             ,
             and
             the
             way
             to
             it
             .
             Of
             contemplating
             with
             the
             will.
             Of
             passive
             Vnions
             .
             The
             method
             of
             self-Annihilation
             .
             Of
             the
             Vnion
             of
             nothing
             with
             nothing
             .
             Of
             the
             feeling
             of
             not-being
             .
             The
             mischief
             of
             an
             unintelligible
             way
             of
             devotion
             .
             The
             utmost
             effect
             of
             this
             way
             is
             gross
             Enthusiasm
             .
             Mr.
             Cressy's
             Vindication
             of
             it
             examined
             .
             The
             last
             sort
             of
             Fanaticism
             among
             them
             ,
             resisting
             authority
             under
             pretence
             of
             
             Religion
             .
             Their
             principles
             and
             practices
             compared
             with
             the
             Fanaticks
             .
             How
             far
             they
             are
             disowned
             at
             present
             by
             them
             .
             Of
             the
             Vindication
             of
             the
             
               Irish
               Remonstrance
            
             .
             The
             Court
             of
             Rome
             hath
             alwayes
             favoured
             that
             party
             ,
             which
             is
             most
             destructive
             to
             Civil
             Government
             ,
             proved
             by
             particular
             and
             late
             Instances
             .
             p.
             235
          
        
         
           
             CHAP.
             V.
             Of
             the
             Divisions
             of
             the
             Roman
             Church
             .
          
           
             The
             great
             pretence
             of
             Vnity
             in
             the
             Church
             of
             Rome
             considered
             .
             The
             Popes
             Authority
             the
             fountain
             of
             that
             Vnity
             ;
             what
             that
             Authority
             is
             which
             is
             challenged
             by
             the
             Popes
             over
             the
             Christian
             World
             ;
             the
             disturbances
             which
             have
             happened
             therein
             on
             the
             account
             of
             it
             .
             The
             first
             Revolt
             of
             Rome
             from
             the
             Empire
             caused
             by
             the
             
               Popes
               ,
               Baronius
            
             his
             Arguments
             answered
             .
             Rebellion
             the
             foundation
             of
             the
             greatness
             of
             that
             Church
             .
             The
             cause
             of
             the
             strict
             League
             between
             the
             Popes
             and
             the
             posterity
             of
             
               Charles
               Martel
            
             .
             The
             disturbances
             made
             by
             Popes
             in
             the
             new
             Empire
             :
             Of
             the
             quarrels
             of
             Greg.
             7.
             with
             the
             Empeperour
             and
             other
             Christian
             Princes
             ,
             upon
             the
             pretence
             of
             the
             Popes
             Authority
             .
             More
             disturbances
             on
             that
             account
             in
             Christendome
             ,
             than
             any
             other
             matter
             of
             Religion
             .
             Of
             the
             
             Schisms
             which
             have
             happened
             in
             the
             Roman
             Church
             :
             particularly
             those
             after
             the
             time
             of
             Formosus
             ,
             wherein
             his
             Ordinations
             were
             nulled
             by
             his
             successors
             ,
             the
             Popes
             opposition
             to
             each
             other
             in
             that
             Age
             :
             the
             miserable
             state
             of
             that
             Church
             then
             described
             .
             Of
             the
             Schisms
             of
             latter
             times
             ,
             by
             the
             Italick
             and
             Gallick
             factions
             ,
             the
             long
             continuance
             of
             them
             .
             The
             mischief
             of
             those
             Schisms
             on
             their
             own
             principles
             .
             Of
             the
             divisions
             in
             that
             Church
             about
             the
             matters
             of
             Order
             and
             Government
             .
             The
             differences
             between
             the
             Bishops
             and
             the
             Monastick
             Orders
             about
             exemptions
             and
             priviledges
             ;
             the
             history
             of
             that
             Controversie
             ,
             and
             the
             bad
             success
             the
             Popes
             had
             in
             attempting
             to
             compose
             it
             .
             Of
             the
             quarrel
             between
             the
             Regulars
             and
             Seculars
             in
             England
             .
             The
             continuance
             of
             that
             Controversie
             here
             and
             in
             France
             .
             The
             Jesuits
             enmity
             to
             the
             Episcopal
             Order
             and
             jurisdiction
             :
             the
             hard
             case
             of
             the
             Bishop
             of
             Angelopolis
             in
             America
             .
             The
             Popes
             still
             favour
             the
             Regulars
             ,
             as
             much
             as
             they
             dare
             .
             The
             Jesuits
             way
             of
             converting
             the
             Chinese
             discovered
             by
             that
             Bishop
             .
             Of
             the
             differences
             in
             matters
             of
             Doctrine
             in
             that
             Church
             .
             They
             have
             no
             better
             way
             to
             compose
             them
             than
             we
             .
             The
             Popes
             Authority
             never
             truly
             ended
             one
             Controversie
             among
             them
             .
             Their
             wayes
             to
             evade
             the
             decisions
             of
             Popes
             and
             Councils
             .
             Their
             dissensions
             are
             about
             matters
             of
             faith
             .
             The
             
             wayes
             taken
             to
             excuse
             their
             own
             difference
             will
             make
             none
             between
             them
             and
             us
             ,
             manifested
             by
             
               Sancta
               Clara's
            
             exposition
             o●
             the
             39.
             
             Articles
             .
             Their
             disputes
             not
             confined
             to
             their
             Schools
             ,
             proved
             ,
             by
             a
             particular
             instance
             about
             the
             immaculate
             conception
             ;
             the
             infinite
             scandals
             ,
             confessed
             by
             thei●
             own
             Authors
             ,
             to
             have
             been
             in
             their
             Church
             about
             it
             .
             From
             all
             which
             it
             appears
             that
             the
             Church
             of
             Rome
             can
             have
             no
             advantage
             in
             point
             of
             Vnity
             above
             ours
             .
             p.
             355
          
        
         
           
             CHAP.
             VI.
             An
             Answer
             to
             the
             Remainder
             of
             the
             Reply
             .
          
           
             The
             mis-interpreting
             Scripture
             doth
             not
             hinder
             its
             being
             a
             rule
             of
             faith
             .
             Of
             the
             superstitious
             observations
             of
             the
             Roman
             Church
             .
             Of
             Indulgences
             ;
             the
             practice
             of
             them
             in
             what
             time
             begun
             ,
             on
             what
             occasion
             ,
             and
             in
             what
             terms
             granted
             .
             Of
             the
             Indulgences
             in
             Iubilees
             ,
             in
             the
             Churches
             at
             Rome
             ,
             and
             upon
             saying
             some
             Prayers
             .
             Instances
             of
             them
             produced
             .
             What
             opinion
             hath
             been
             had
             of
             Indulgences
             in
             the
             Church
             of
             Rome
             :
             some
             confess
             they
             have
             no
             foundation
             in
             Scripture
             ,
             or
             Antiquity
             ,
             others
             that
             they
             are
             pious
             frauds
             :
             the
             miserable
             shifts
             the
             defenders
             of
             indulgences
             
             were
             put
             to
             :
             plain
             evidences
             of
             their
             fraud
             from
             the
             Disputes
             of
             the
             Schools
             about
             them
             .
             The
             treasure
             of
             the
             Church
             invented
             by
             Aquinas
             and
             on
             what
             occasion
             .
             The
             wickedness
             of
             men
             increased
             by
             Indulgences
             acknowledged
             by
             their
             own
             Writers
             :
             and
             therefore
             condemned
             by
             many
             of
             that
             Church
             .
             Of
             Bellarmins
             prudent
             Christians
             opinion
             of
             them
             .
             Indulgences
             no
             meer
             relaxations
             of
             Canonical
             Penance
             .
             The
             great
             absurdity
             of
             the
             doctrine
             of
             the
             Churches
             Treasure
             on
             which
             Indulgences
             are
             founded
             ,
             at
             large
             manifested
             .
             The
             tendency
             of
             them
             to
             destroy
             devotion
             proved
             by
             experience
             ,
             and
             the
             nature
             of
             the
             Doctrine
             .
             Of
             Communion
             in
             one
             kind
             ;
             no
             devotion
             in
             opposing
             an
             Institution
             of
             Christ.
             Of
             the
             Popes
             power
             of
             dispensing
             contrary
             to
             the
             Law
             of
             God
             in
             Oaths
             and
             Marriages
             .
             The
             ill
             consequence
             of
             asserting
             Marriage
             in
             a
             Priest
             to
             be
             worse
             than
             Fornication
             ,
             as
             it
             is
             in
             the
             Church
             of
             Rome
             .
             Of
             the
             uncertainty
             of
             faith
             therein
             .
             How
             far
             revelation
             to
             be
             believed
             against
             sense
             .
             The
             arguments
             to
             prove
             the
             uncertainty
             of
             their
             faith
             defended
             .
             The
             case
             of
             a
             revolter
             and
             a
             bred
             Papist
             compared
             as
             to
             salvation
             :
             and
             the
             greater
             danger
             of
             one
             than
             the
             other
             proved
             .
             The
             motives
             of
             the
             Roman
             Church
             considered
             ;
             those
             laid
             down
             by
             
               Bishop
               Taylor
            
             fully
             answered
             by
             himself
             .
             An
             
             account
             of
             the
             faith
             of
             Protestants
             laid
             down
             in
             the
             way
             of
             Principles
             :
             wherein
             the
             grounds
             and
             nature
             of
             our
             certainty
             of
             faith
             are
             cleared
             .
             And
             from
             the
             whole
             concluded
             ,
             that
             there
             can
             be
             no
             reasonable
             cause
             to
             forsake
             the
             communion
             of
             the
             Church
             of
             England
             and
             to
             embrace
             that
             of
             the
             Church
             of
             Rome
             .
             p.
             476
          
        
      
       
         
           ERRATA
           .
        
         
           PAg.
           25.
           l.
           19.
           for
           adjuverit
           ,
           r.
           adjuvet
           :
           p.
           ibid.
           Marg.
           r.
           
             l.
             7.
             de
             baptis
          
           .
           p.
           31.
           
           Marg.
           r.
           
             Tract
             .
             18.
             in
             Ioh.
          
           p.
           64.
           l.
           13.
           dele
           only
           :
           p.
           75.
           
           Marg.
           r.
           Trigaut
           .
           p.
           101.
           l.
           24.
           for
           
             I
             am
          
           ,
           r.
           
             am
             I
          
           :
           p.
           119.
           l.
           28.
           for
           is
           ,
           r.
           in
           :
           p.
           135.
           
           Marg.
           for
           68.
           r.
           6.
           8.
           p.
           162.
           l.
           17.
           after
           did
           ,
           put
           not
           :
           Ch.
           3.
           for
           pennance
           ,
           r.
           penance
           :
           p.
           219.
           l.
           10.
           for
           him
           ,
           r.
           them
           :
           p.
           257.
           l.
           21.
           for
           or
           ,
           r.
           and
           :
           l.
           31.
           for
           never
           ,
           r.
           ever
           :
           p.
           350.
           l.
           21.
           for
           their
           ,
           r.
           the
           :
           p.
           414.
           l.
           18.
           for
           these
           ,
           r.
           their
           :
           p.
           416.
           
           Marg.
           for
           nibaldi
           ,
           r.
           Sinibaldi
           :
           p.
           417.
           l.
           2.
           before
           another
           ,
           insert
           one
           :
           p.
           499.
           l.
           16.
           after
           not
           ,
           insert
           at
           :
           p.
           526.
           
           Marg.
           for
           act
           ,
           r.
           art
           .
           p.
           546.
           l.
           8.
           after
           for
           ,
           insert
           one
           .
        
      
    
     
       
         
         
           Two
           Questions
           proposed
           by
           one
           of
           the
           Church
           of
           Rome
           .
        
         
           WHether
           a
           Protestant
           haveing
           the
           same
           Motives
           to
           become
           a
           Catholick
           ,
           which
           one
           bred
           and
           born
           ,
           and
           well
           grounded
           in
           the
           
             Catholick
             Religion
          
           ,
           hath
           to
           remain
           in
           it
           ,
           may
           not
           equally
           be
           saved
           in
           the
           profession
           of
           it
           ?
        
         
           2.
           
           Whether
           it
           be
           sufficient
           to
           be
           a
           Christian
           in
           the
           abstract
           ,
           or
           in
           the
           
             whole
             latitude
          
           ,
           or
           there
           be
           a
           necessity
           of
           being
           a
           member
           of
           some
           distinct
           Church
           ,
           or
           Congregation
           of
           Christians
           ?
        
         
           
             Answer
             .
          
           
             The
             first
             Question
             being
             supposed
             to
             be
             put
             concerning
             a
             Protestant
             yet
             continuing
             so
             ,
             doth
             imply
             a
             contradiction
             ,
             viz.
             That
             
             a
             Protestant
             continuing
             so
             ,
             should
             have
             the
             same
             Motives
             to
             become
             a
             Catholick
             (
             takeing
             that
             term
             here
             ,
             only
             as
             signifying
             ,
             one
             of
             the
             communion
             of
             the
             Church
             of
             Rome
             )
             which
             those
             have
             ,
             who
             have
             been
             born
             or
             bred
             in
             that
             communion
             .
             But
             supposing
             the
             meaning
             of
             the
             Question
             to
             be
             this
             ,
             Whether
             a
             Protestant
             leaving
             the
             communion
             of
             our
             Church
             ,
             upon
             the
             Motives
             used
             by
             those
             of
             the
             
               Roman
               Church
            
             ,
             may
             not
             be
             equally
             saved
             with
             those
             who
             are
             bred
             in
             it
             ?
             I
             answer
             ,
          
           
             1.
             
             That
             an
             equal
             capacity
             of
             salvation
             of
             those
             persons
             being
             supposed
             ,
             can
             be
             no
             argument
             to
             leave
             the
             communion
             of
             a
             Church
             wherein
             salvation
             of
             a
             person
             may
             be
             much
             more
             safe
             ,
             than
             of
             either
             of
             them
             .
             No
             more
             ,
             than
             it
             is
             ,
             for
             a
             man
             to
             leap
             from
             the
             plain
             ground
             into
             a
             Ship
             ,
             that
             is
             in
             danger
             of
             being
             wrackt
             ,
             because
             he
             may
             equally
             hope
             to
             be
             saved
             with
             those
             who
             are
             in
             it
             .
             Nay
             ,
             supposing
             an
             equal
             capacity
             of
             salvation
             in
             two
             several
             Churches
             ,
             there
             can
             be
             no
             reason
             to
             forsake
             the
             communion
             of
             the
             one
             for
             the
             other
             .
             So
             that
             to
             perswade
             any
             one
             to
             leave
             our
             Church
             to
             embrace
             that
             of
             Rome
             ,
             it
             is
             by
             no
             means
             sufficient
             to
             ask
             whether
             such
             a
             one
             may
             not
             as
             well
             be
             saved
             as
             they
             that
             are
             in
             it
             already
             :
             but
             it
             is
             necessary
             ,
             that
             they
             prove
             ,
             that
             it
             is
             of
             necessity
             to
             salvation
             to
             leave
             our
             Church
             ,
             and
             become
             a
             member
             
             of
             theirs
             :
             And
             when
             they
             do
             this
             ,
             I
             intend
             to
             be
             one
             of
             their
             number
             .
          
           
             2.
             
             We
             assert
             ,
             that
             all
             those
             who
             are
             in
             the
             communion
             of
             the
             Church
             of
             Rome
             do
             run
             so
             great
             a
             hazard
             of
             their
             salvation
             ,
             that
             none
             who
             have
             a
             care
             of
             their
             souls
             ,
             ought
             to
             embrace
             it
             ,
             or
             continue
             in
             it
             .
             And
             that
             upon
             these
             grounds
             .
          
           
             1.
             
             Because
             they
             must
             by
             the
             terms
             of
             communion
             with
             that
             Church
             ,
             be
             guilty
             either
             of
             Hypocrisie
             or
             Idolatry
             ,
             
               either
               of
               which
               are
               sins
               inconsistent
               with
               salvation
               ;
               Which
               I
               thus
               prove
               .
            
          
           
             That
             Church
             which
             requires
             the
             giving
             the
             Creature
             the
             Worship
             due
             only
             to
             the
             Creator
             ,
             makes
             the
             members
             of
             it
             guilty
             of
             hypocrisie
             or
             Idolatry
             ;
             for
             it
             they
             do
             it
             ,
             they
             are
             guilty
             of
             the
             latter
             ,
             if
             they
             do
             it
             not
             ,
             of
             the
             former
             ;
             but
             the
             
               Church
               of
            
             Rome
             
               in
               the
               Worship
               of
               God
               by
               Images
               ,
               the
               Adoration
               of
               the
               Bread
               in
               the
               Eucharist
               ,
               and
               the
               formal
               Invocation
               of
               Saints
               ,
            
             doth
             require
             the
             giving
             to
             the
             creature
             the
             Worship
             due
             only
             to
             the
             Creator
             ;
             therefore
             it
             makes
             the
             members
             of
             it
             guilty
             of
             hypocrisie
             or
             Idolatry
             .
          
           
             That
             the
             Church
             of
             Rome
             in
             these
             particulars
             doth
             require
             the
             giving
             the
             creature
             the
             honour
             due
             only
             to
             God
             ;
             I
             prove
             thus
             concerning
             each
             of
             them
             .
          
           
             1.
             
             Where
             the
             Worship
             of
             God
             is
             terminated
             upon
             a
             creature
             there
             ,
             by
             their
             own
             confession
             ,
             
             the
             Worship
             due
             only
             to
             God
             is
             given
             to
             the
             creature
             ;
             but
             
               in
               the
               Worship
               of
               God
               by
               Images
               ,
            
             the
             Worship
             due
             to
             God
             is
             terminated
             wholly
             on
             the
             creature
             ;
             which
             is
             thus
             proved
             ;
             the
             Worship
             which
             God
             himself
             denyes
             to
             receive
             ,
             must
             be
             terminated
             on
             the
             creature
             :
             but
             God
             himself
             in
             the
             
               second
               Commandment
            
             not
             only
             denyes
             to
             receive
             it
             ,
             but
             threatens
             severely
             to
             punish
             them
             that
             give
             it
             .
             Therefore
             it
             cannot
             be
             terminated
             on
             God
             ,
             but
             only
             on
             the
             Image
             .
          
           
             2.
             
             The
             same
             argument
             which
             would
             make
             the
             grossest
             Heathen
             Idolatry
             lawful
             ,
             cannot
             excuse
             any
             act
             from
             Idolatry
             ,
             but
             the
             same
             argument
             ,
             whereby
             the
             Papists
             make
             the
             Worship
             of
             the
             Bread
             in
             the
             Eucharist
             not
             to
             be
             Idolatry
             ,
             would
             make
             the
             grossest
             Heathen
             Idolatry
             not
             to
             be
             so
             .
             For
             if
             it
             be
             not
             therefore
             Idolatry
             ;
             because
             they
             suppose
             the
             bread
             to
             be
             God
             ,
             then
             the
             Worship
             of
             the
             Sun
             was
             not
             Idolatry
             by
             them
             who
             supposed
             the
             Sun
             to
             be
             God
             ;
             and
             upon
             this
             ground
             ,
             the
             grosser
             the
             Idolatry
             was
             ,
             the
             less
             it
             was
             Idolatry
             :
             for
             the
             grossest
             Idolaters
             were
             those
             ,
             who
             supposed
             their
             Statues
             to
             be
             Gods.
             And
             upon
             this
             ground
             their
             Worship
             was
             more
             lawful
             ,
             than
             of
             those
             who
             supposed
             them
             not
             to
             be
             so
             .
          
           
             3.
             
             If
             the
             supposition
             of
             a
             middle
             excellency
             between
             God
             and
             us
             ,
             be
             a
             sufficient
             ground
             for
             
               formal
               Invocation
            
             ,
             then
             the
             
             Heathen
             Worship
             of
             their
             inferiour
             Deities
             could
             be
             no
             Idolatry
             :
             for
             the
             Heathens
             still
             pretended
             ,
             that
             they
             did
             not
             give
             to
             them
             the
             Worship
             proper
             to
             the
             Supream
             God
             ;
             which
             is
             as
             much
             as
             is
             pretended
             by
             the
             devoutest
             Papist
             ,
             in
             justification
             of
             the
             
               Invocation
               of
               Saints
            
             .
             To
             these
             I
             expect
             a
             direct
             and
             punctual
             answer
             ,
             professing
             as
             much
             Charity
             towards
             them
             ,
             as
             is
             consistent
             with
             Scripture
             and
             Reason
             .
          
           
             2.
             
             Because
             the
             Church
             of
             Rome
             is
             guilty
             of
             so
             great
             corruption
             of
             the
             Christian
             Religion
             by
             such
             opinions
             and
             practices
             which
             are
             very
             apt
             to
             hinder
             a
             good
             life
             :
             
               Such
               are
            
             ,
             the
             
               destroying
               the
               necessity
               of
               a
               good
               life
               ,
            
             by
             making
             the
             Sacrament
             of
             Penance
             joyned
             with
             contrition
             ,
             sufficient
             for
             salvation
             ;
             
               the
               taking
               off
               the
               care
               of
               it
               ,
            
             by
             supposing
             an
             expiation
             of
             sin
             (
             by
             the
             prayers
             of
             the
             living
             )
             after
             death
             ;
             
               and
               the
               sincerity
               of
               devotion
               is
               much
               obstructed
               in
               it
               ,
            
             by
             prayers
             in
             a
             language
             which
             many
             understand
             not
             ,
             by
             making
             the
             efficacy
             of
             Sacraments
             depend
             upon
             the
             bare
             administration
             ,
             whether
             our
             minds
             be
             prepared
             for
             them
             or
             not
             ;
             by
             discouraging
             the
             reading
             the
             Scripture
             ,
             which
             is
             our
             most
             certain
             rule
             of
             faith
             and
             life
             ,
             by
             the
             multitude
             of
             superstitious
             observations
             never
             used
             in
             the
             Primitive
             Church
             ,
             as
             we
             are
             ready
             to
             defend
             ;
             by
             the
             gross
             abuse
             of
             people
             in
             Pardons
             and
             Indulgences
             ,
             by
             denying
             the
             Cup
             to
             the
             Laity
             ,
             contrary
             to
             the
             practice
             of
             the
             
             Church
             in
             the
             solemn
             Celebration
             of
             the
             Eucharist
             for
             a
             thousand
             years
             after
             Christ
             ;
             by
             making
             it
             in
             the
             power
             of
             any
             person
             to
             dispense
             contrary
             to
             the
             Law
             of
             God
             ,
             in
             Oathes
             and
             Marriages
             ;
             by
             making
             disobedience
             to
             the
             Church
             in
             disputable
             matters
             ,
             more
             hainous
             ,
             than
             disobedience
             to
             the
             Laws
             of
             Christ
             in
             unquestionable
             things
             ,
             as
             Marriage
             in
             a
             Priest
             ,
             to
             be
             a
             greater
             crime
             ,
             than
             Fornication
             .
          
           
             By
             all
             which
             practices
             and
             opinions
             we
             assert
             ,
             that
             there
             are
             so
             many
             hinderances
             to
             a
             good
             life
             ,
             that
             none
             who
             have
             a
             care
             of
             their
             salvation
             ,
             can
             venture
             their
             souls
             ,
             in
             the
             communion
             of
             such
             a
             Church
             ,
             which
             either
             enjoyns
             or
             publickly
             allows
             them
             .
          
           
             3.
             
             
               Because
               it
               exposeth
               the
               faith
               of
               Christians
               to
               so
               great
               uncertainty
               :
            
             By
             
               making
               the
               authority
               of
               the
               Scriptures
               to
               depend
               on
               the
               infallibility
               of
               the
               Church
               ,
               when
               the
               Churches
               Infallibility
               must
               be
               proved
               by
               the
               Scripture
               :
            
             by
             
               making
               those
               things
               necessary
               to
               be
               believed
               ,
               which
               if
               they
               be
               believed
               overthrow
               all
               foundations
               of
               faith
               ,
               viz.
            
             That
             we
             are
             not
             to
             believe
             our
             senses
             in
             the
             plainest
             objects
             of
             them
             ,
             as
             that
             bread
             which
             we
             see
             is
             not
             bread
             ;
             upon
             which
             it
             follows
             ,
             that
             tradition
             being
             a
             continued
             kind
             of
             sensation
             ,
             can
             be
             no
             more
             certain
             ,
             than
             sense
             it self
             ;
             and
             that
             the
             Apostles
             might
             have
             been
             deceived
             in
             the
             body
             of
             Christ
             
             after
             the
             resurrection
             ;
             and
             the
             Church
             of
             any
             Age
             in
             what
             they
             saw
             or
             heard
             .
             By
             
               denying
               to
               men
               the
               use
               of
               their
               judgement
               and
               reason
               as
               to
               the
               matters
               of
               faith
               proposed
               by
               a
               Church
               ,
            
             when
             they
             must
             use
             it
             in
             the
             choice
             of
             a
             Church
             ;
             by
             
               making
               the
               Churches
               power
               extend
               to
               make
               new
               Articles
               of
               faith
               ,
               viz.
            
             by
             making
             those
             things
             necessary
             to
             be
             believed
             ,
             which
             were
             not
             so
             before
             .
             By
             
               pretending
               to
               infallibility
               in
               determining
               Controversies
               ,
               and
               yet
               not
               determining
               Controversies
               which
               are
               on
               foot
               among
               themselves
               .
            
             All
             which
             ,
             and
             several
             other
             things
             which
             my
             designed
             brevity
             will
             not
             permit
             me
             to
             mention
             ;
             tend
             very
             much
             to
             shake
             the
             faith
             of
             such
             ,
             who
             have
             nothing
             else
             to
             rely
             on
             ,
             but
             the
             authority
             of
             the
             
               Church
               of
               Rome
            
             .
          
           
             3.
             
             I
             answer
             ,
             
               That
               a
               Protestant
               leaving
               the
               Communion
               of
               our
               Church
               ,
               doth
               incurr
               a
               greater
               guilt
               ,
               than
               one
               who
               was
               bred
               up
               in
               the
               communion
               of
               the
               Church
               of
            
             Rome
             ,
             
               and
               continues
               therein
               by
               invincible
               ignorance
               ,
            
             and
             therefore
             cannot
             equally
             be
             saved
             with
             such
             a
             one
             .
             For
             a
             Protestant
             is
             supposed
             ,
             to
             have
             sufficient
             convictions
             of
             the
             Errors
             of
             the
             
               Roman
               Church
            
             ,
             or
             is
             guilty
             of
             wilful
             ignorance
             ,
             if
             he
             hath
             not
             ;
             but
             although
             we
             know
             not
             what
             allowances
             God
             will
             make
             for
             invincible
             ignorance
             ,
             we
             are
             sure
             that
             wilful
             ignorance
             ,
             or
             choosing
             a
             worse
             Church
             before
             a
             better
             ,
             is
             a
             damnable
             
             sin
             ,
             and
             unrepented
             of
             destroyes
             salvation
             .
          
           
             To
             the
             second
             Question
             I
             answer
             ,
             1.
             
             I
             do
             not
             understand
             what
             is
             meant
             by
             a
             
               Christian
               in
               the
               Abstract
               ,
               or
               in
               the
               whole
               latitude
               ,
            
             it
             being
             a
             thing
             I
             never
             heard
             or
             read
             of
             before
             ;
             and
             therefore
             may
             have
             some
             meaning
             in
             it
             ,
             which
             I
             cannot
             understand
             .
             2.
             
             But
             if
             the
             Question
             be
             as
             the
             last
             words
             imply
             it
             ,
             Whether
             a
             Christian
             by
             vertue
             of
             his
             being
             so
             ,
             be
             bound
             to
             joyn
             in
             some
             Church
             or
             Congregation
             of
             Christians
             ?
             I
             answer
             affirmatively
             ,
             and
             that
             he
             is
             bound
             to
             choose
             the
             communion
             of
             the
             purest
             Church
             ,
             and
             not
             to
             leave
             that
             for
             a
             corrupt
             one
             ,
             though
             called
             never
             so
             Catholick
             .
          
        
      
       
         
         
           The
           Proposer
           of
           the
           Questions
           Reply
           to
           the
           Answer
           .
        
         
           
             Madam
             ,
          
        
         
           I
           Did
           not
           expect
           that
           two
           bare
           Questions
           could
           have
           produced
           such
           a
           super-foetation
           of
           Controversies
           ,
           as
           the
           Paper
           you
           sent
           me
           is
           fraught
           with
           ;
           But
           since
           the
           Answerer
           hath
           been
           pleased
           to
           take
           this
           Method
           ,
           (
           for
           what
           end
           himself
           best
           knows
           )
           I
           shall
           not
           refuse
           to
           give
           a
           fair
           and
           plain
           return
           ,
           to
           the
           several
           points
           he
           insists
           upon
           ,
           and
           that
           with
           as
           much
           brevity
           as
           the
           matter
           and
           circumstances
           will
           bear
           .
        
         
           The
           Questions
           proposed
           were
           :
           1.
           
           Whether
           a
           Protestant
           having
           the
           same
           Motives
           to
           become
           a
           Catholick
           ,
           which
           one
           bred
           and
           born
           ,
           and
           well
           grounded
           in
           Catholick
           Religion
           hath
           to
           remain
           in
           it
           ,
           may
           not
           equally
           be
           saved
           in
           the
           profession
           of
           it
           ?
        
         
           The
           2.
           
           Whether
           it
           be
           sufficient
           to
           be
           a
           Christian
           in
           the
           abstract
           ,
           or
           in
           the
           whole
           latitude
           ;
           or
           there
           be
           a
           necessity
           of
           being
           a
           member
           of
           some
           distinct
           Church
           or
           Congregation
           of
           Christians
           ?
        
         
         
           
             The
             first
          
           he
           saith
           ,
           
             being
             supposed
             to
             be
             put
             concerning
             a
             Protestant
             continuing
             so
             ,
             implyes
             a
             contradiction
          
           ;
           but
           where
           it
           lyes
           I
           cannot
           see
           ,
           for
           a
           Protestant
           may
           have
           the
           same
           Motives
           ,
           and
           yet
           out
           of
           wilfulness
           or
           passion
           not
           acquiesce
           to
           them
           .
           He
           saw
           no
           doubt
           this
           supposition
           to
           be
           impertinent
           to
           the
           Question
           ,
           and
           therefore
           in
           the
           second
           part
           of
           the
           1.
           
           §
           .
           states
           it
           thus
           :
           
             Whether
             a
             Protestant
             leaving
             the
             communion
             of
             the
             Protestant
             Church
             ,
             upon
             the
             motives
             used
             by
             those
             of
             the
          
           Roman
           
             Church
             ,
             may
             not
             be
             equally
             saved
             with
             those
             who
             were
             bred
             in
             it
             .
          
        
         
           The
           Question
           thus
           stated
           in
           its
           true
           supposition
           ,
           he
           answers
           first
           ,
           §
           .
           2.
           
           
             That
             an
             equal
             capacity
             of
             salvation
             of
             those
             persons
             being
             supposed
             ,
             can
             be
             no
             argument
             to
             leave
             the
             Communion
             of
             a
             Church
             ,
             wherein
             the
             salvation
             of
             a
             person
             may
             be
             much
             more
             safe
             than
             either
             of
             them
             .
          
           But
           before
           I
           reply
           ,
           I
           must
           do
           both
           him
           and
           my self
           right
           in
           matter
           of
           fact
           ;
           and
           it
           is
           ,
           Madam
           ,
           that
           when
           you
           first
           addressed
           to
           me
           ,
           you
           professed
           your self
           much
           troubled
           ,
           that
           he
           had
           told
           you
           ,
           a
           person
           leaving
           the
           Protestant
           communion
           ,
           and
           embracing
           the
           Catholick
           ,
           could
           not
           be
           saved
           .
           That
           we
           should
           deny
           salvation
           to
           any
           out
           of
           the
           Catholick
           Church
           ,
           you
           lookt
           upon
           as
           uncharitable
           ,
           and
           this
           assertion
           of
           his
           had
           startled
           you
           in
           the
           opinion
           you
           had
           before
           of
           the
           Protestant
           Charity
           .
           Whereupon
           you
           desired
           to
           know
           
           my
           opinion
           in
           the
           case
           ,
           and
           I
           told
           you
           I
           saw
           no
           reason
           ,
           why
           the
           same
           Motives
           which
           secured
           one
           born
           and
           bred
           ,
           and
           well
           grounded
           in
           Catholick
           Religion
           ,
           to
           continue
           in
           it
           ,
           were
           not
           sufficient
           also
           to
           secure
           a
           Protestant
           ,
           who
           convinced
           by
           them
           ,
           should
           embrace
           it
           .
           This
           Madam
           ,
           your self
           can
           witness
           ,
           was
           the
           true
           occasion
           of
           your
           proposing
           the
           Question
           ,
           and
           not
           as
           the
           Answerer
           supposes
           ,
           that
           I
           used
           the
           meer
           Question
           it self
           as
           a
           sufficient
           Argument
           to
           perswade
           you
           to
           embrace
           the
           Catholick
           Communion
           .
           This
           premised
           ,
           I
           reply
           ,
           that
           the
           Answer
           he
           gives
           ,
           is
           altogether
           forrain
           to
           the
           matter
           in
           hand
           ,
           the
           Controversie
           not
           being
           between
           a
           Bred
           and
           a
           Converted
           Catholick
           on
           the
           one
           side
           ,
           and
           a
           person
           supposed
           to
           be
           in
           a
           safer
           Church
           than
           either
           of
           them
           on
           the
           other
           :
           nor
           yet
           between
           two
           several
           Churches
           supposed
           to
           have
           in
           them
           an
           equal
           Capacity
           of
           salvation
           ,
           but
           between
           a
           person
           bred
           in
           the
           Catholick
           Religion
           on
           the
           one
           side
           ,
           and
           another
           converted
           to
           it
           from
           Protestantism
           on
           the
           other
           ,
           whether
           the
           latter
           may
           not
           be
           equally
           saved
           with
           the
           former
           ?
           Nor
           is
           it
           to
           the
           purpose
           of
           the
           present
           Question
           ,
           to
           prove
           
             that
             it
             is
             of
             necessity
             to
             Salvation
             to
             leave
             the
             Protestant
             Church
             ,
             and
             become
             a
             member
             of
             the
             Catholick
             ,
          
           because
           the
           Question
           is
           only
           of
           the
           possibility
           ,
           not
           of
           the
           necessity
           of
           Salvation
           .
           I
           say
           it
           is
           not
           necessary
           to
           the
           present
           Question
           to
           prove
           this
           ,
           but
           rather
           belongs
           to
           the
           second
           ,
           where
           I
           shall
           
           speak
           to
           it
           .
           Whether
           there
           be
           a
           necessity
           of
           being
           a
           member
           of
           some
           distinct
           Church
           ?
           Which
           being
           resolved
           affirmatively
           by
           both
           parts
           ,
           it
           follows
           then
           in
           order
           to
           enquire
           which
           this
           true
           Church
           is
           .
           As
           for
           the
           Example
           of
           
             a
             man
             leaping
             from
             the
             plain
             ,
             ground
             into
             a
             Ship
             that
             is
             in
             danger
             of
             being
             Wrackt
             ,
          
           meaning
           by
           that
           Ship
           (
           as
           I
           suppose
           he
           does
           )
           the
           Catholick
           Church
           .
           Some
           will
           be
           apt
           to
           think
           he
           had
           come
           nearer
           the
           Mark
           if
           he
           had
           compared
           the
           Protestant
           to
           a
           Ship
           ,
           which
           by
           often
           knocking
           against
           the
           Rock
           on
           which
           the
           Catholick
           Church
           is
           built
           ,
           had
           split
           it self
           into
           innumerable
           Sects
           ,
           and
           was
           now
           in
           danger
           of
           sinking
           :
           his
           comparison
           was
           grounded
           only
           on
           his
           own
           supposition
           ,
           but
           this
           is
           grounded
           on
           the
           truth
           it self
           of
           too
           sad
           an
           experience
           .
           But
           to
           leave
           words
           ,
           and
           come
           to
           the
           matter
           .
           His
           second
           Answer
           is
           ,
           §
           .
           3.
           that
           
             all
             those
             who
             are
             in
             the
             communion
             of
             the
             Church
             of
          
           Rome
           
             do
             run
             so
             great
             a
             hazard
             of
             their
             Salvation
             ,
             that
             none
             who
             have
             a
             care
             of
             their
             souls
             ought
             to
             embrace
             or
             continue
             in
             it
             .
          
           The
           first
           answer
           as
           I
           have
           shewed
           ,
           was
           nothing
           pertinent
           to
           the
           present
           Question
           ,
           nor
           comes
           this
           second
           any
           nearer
           the
           matter
           ,
           for
           though
           it
           be
           supposed
           ,
           that
           none
           ought
           to
           embrace
           or
           continue
           in
           the
           Catholick
           Church
           by
           reason
           of
           the
           great
           hazard
           ,
           he
           saith
           ,
           they
           run
           of
           their
           salvation
           ,
           yet
           if
           they
           do
           embrace
           or
           continue
           in
           it
           ,
           why
           may
           they
           not
           be
           equally
           saved
           ,
           that
           
           is
           ,
           with
           equal
           capacity
           ;
           but
           this
           assertion
           ,
           however
           beside
           the
           Question
           ,
           he
           makes
           it
           his
           main
           business
           to
           prove
           ,
           First
           ,
           §
           .
           4.
           
           
             Because
             those
             who
             embrace
             or
             continue
             in
             the
             Catholick
             Church
             are
             guilty
             either
             of
             Hypocrisie
             or
             Idolatry
             ,
             either
             of
             which
             are
             sins
             inconsistent
             with
             salvation
             .
          
           And
           here
           he
           must
           give
           me
           leave
           to
           return
           upon
           him
           a
           more
           palpable
           contradiction
           ,
           than
           that
           he
           supposed
           to
           have
           found
           in
           the
           Question
           ,
           viz.
           to
           assert
           only
           ,
           that
           those
           of
           the
           Catholick
           Communion
           run
           a
           great
           hazard
           of
           their
           salvation
           ,
           and
           yet
           affirm
           at
           the
           same
           time
           that
           they
           are
           guilty
           either
           of
           Hypocrisie
           or
           Idolatry
           ,
           sins
           inconsistent
           with
           Salvation
           :
           which
           reduced
           into
           plain
           terms
           ,
           is
           no
           other
           but
           that
           they
           may
           be
           saved
           ,
           though
           hardly
           ,
           and
           yet
           cannot
           be
           saved
           .
           But
           to
           the
           Argument
           ,
           
             The
             Church
             of
          
           Rome
           ,
           
             by
             the
             Worship
             of
             God
             by
             Images
             ,
             by
             the
             adoration
             of
             Bread
             in
             the
             Eucharist
             ,
             and
             the
             formal
             invocation
             of
             Saints
             ,
             doth
             require
             the
             giving
             to
             the
             Creature
             the
             Worship
             due
             only
             to
             the
             Creator
             ;
             Therefore
             it
             makes
             the
             members
             of
             it
             guilty
             of
             Hypocrisie
             or
             Idolatry
             .
          
           The
           charge
           is
           great
           ,
           but
           what
           are
           the
           proofs
           ?
        
         
           Concerning
           the
           first
           he
           saith
           ,
           §
           .
           5.
           that
           
             in
             the
             Worship
             of
             God
             by
             Images
             ,
             the
             Worship
             due
             to
             God
             is
             terminated
             wholly
             on
             the
             Creature
             .
          
           And
           surely
           this
           implies
           another
           contradiction
           ,
           that
           it
           should
           be
           the
           Worship
           of
           God
           by
           Images
           ,
           and
           yet
           be
           terminated
           
           wholly
           on
           the
           Creature
           ;
           Nevertheless
           he
           proves
           it
           thus
           ;
           
             The
             Worship
             which
             God
             himself
             denyes
             to
             receive
             ,
             must
             be
             terminated
             upon
             the
             Creature
             ;
             but
             God
             himself
             in
             the
             second
             Commandment
             ,
             not
             only
             denyes
             to
             receive
             it
             ,
             but
             threatens
             severely
             to
             punish
             them
             that
             give
             it
             ,
          
           that
           is
           ,
           that
           Worship
           him
           by
           an
           Image
           .
           
             Therefore
             it
             cannot
             be
             terminated
             on
             God
             ,
             but
             only
             on
             the
             Image
             .
          
           To
           this
           Argument
           ,
           which
           to
           be
           just
           to
           the
           Author
           ,
           I
           confess
           I
           have
           not
           seen
           any
           where
           proposed
           in
           these
           terms
           ,
           I
           answer
           ,
           the
           first
           Proposition
           is
           built
           on
           a
           great
           mistake
           of
           the
           Nature
           of
           humane
           acts
           ,
           which
           though
           they
           ought
           to
           be
           governed
           by
           the
           Law
           of
           God
           ,
           yet
           when
           they
           swerve
           from
           it
           ,
           cease
           not
           to
           tend
           to
           their
           own
           proper
           objects
           .
           Gods
           prohibition
           of
           such
           or
           such
           a
           kind
           of
           Worship
           ,
           may
           make
           it
           to
           be
           unlawful
           ,
           but
           hinders
           not
           the
           act
           from
           tending
           ,
           whither
           it
           is
           intended
           ;
           and
           consequently
           if
           it
           be
           intended
           or
           directed
           by
           the
           understanding
           to
           God
           ,
           though
           after
           an
           unlawful
           manner
           ,
           it
           will
           not
           fail
           to
           be
           terminated
           upon
           God
           :
           Thus
           when
           a
           Thief
           or
           a
           Murderer
           prayes
           to
           God
           to
           give
           him
           good
           success
           in
           the
           Theft
           or
           Murder
           he
           intends
           ,
           though
           God
           denyes
           to
           hear
           any
           such
           Prayer
           ,
           yet
           is
           the
           Prayer
           truly
           directed
           to
           him
           :
           and
           thus
           when
           the
           Iews
           offered
           to
           God
           in
           Sacrifice
           the
           blind
           and
           the
           lame
           ,
           though
           he
           had
           forbidden
           it
           ,
           yet
           was
           the
           oblation
           terminated
           on
           him
           ,
           and
           therefore
           he
           reproves
           them
           for
           having
           polluted
           him
           ,
           Mal.
           
           1.
           8.
           and
           to
           convince
           them
           the
           more
           of
           their
           evil
           doings
           :
           offer
           it
           now
           ,
           sayes
           he
           ,
           to
           thy
           Governour
           ,
           will
           he
           be
           pleased
           with
           thee
           ,
           or
           accept
           thy
           person
           ?
           Though
           the
           Governour
           deny
           to
           accept
           what
           is
           presented
           to
           him
           ,
           yet
           it
           is
           truly
           offered
           to
           him
           by
           the
           presenter
           ;
           and
           so
           ,
           although
           God
           deny
           to
           accept
           such
           or
           such
           Sacrifice
           ,
           yet
           it
           is
           truly
           offered
           to
           him
           ,
           though
           the
           offering
           of
           it
           after
           a
           forbidden
           manner
           make
           it
           to
           be
           sin
           :
           Did
           not
           God
           refuse
           to
           accept
           the
           Sacrifice
           of
           Cain
           ,
           and
           yet
           the
           Scripture
           ,
           Gen.
           4.
           3.
           sayes
           expresly
           ,
           that
           he
           brought
           an
           offering
           to
           the
           Lord
           ?
           God
           had
           not
           respect
           to
           Cain
           nor
           his
           offering
           ,
           but
           this
           did
           not
           hinder
           ,
           but
           that
           Cains
           offering
           had
           respect
           to
           God
           ,
           and
           was
           terminated
           on
           him
           .
           In
           like
           manner
           ,
           though
           God
           deny
           such
           or
           such
           a
           kind
           of
           Worship
           ;
           if
           it
           be
           offered
           though
           unlawfully
           by
           the
           Creature
           ,
           yet
           is
           it
           terminated
           on
           him
           .
           The
           Proposition
           therefore
           which
           asserts
           ,
           
             that
             the
             Worship
             which
             God
             denyes
             must
             be
             terminated
             on
             the
             Creature
             ,
          
           I
           deny
           as
           absolutely
           false
           ,
           and
           so
           will
           you
           too
           ,
           Madam
           ,
           when
           you
           shall
           see
           the
           sense
           of
           it
           to
           be
           no
           other
           ,
           but
           that
           a
           wicked
           man
           cannot
           Pray
           to
           God
           ,
           or
           Worship
           him
           in
           an
           unlawful
           or
           forbidden
           manner
           ,
           who
           is
           therefore
           a
           wicked
           man
           because
           he
           does
           so
           .
           What
           follows
           from
           hence
           is
           ,
           that
           though
           God
           should
           have
           forbidden
           men
           to
           Worship
           him
           by
           Images
           ,
           yet
           it
           does
           not
           follow
           but
           the
           Worship
           so
           given
           ,
           would
           be
           terminated
           on
           him
           .
           But
           now
           to
           speak
           
           to
           his
           second
           Proposition
           in
           which
           the
           main
           force
           of
           this
           Argument
           consists
           .
        
         
           We
           utterly
           deny
           that
           God
           in
           the
           second
           Commandment
           ,
           forbids
           himself
           to
           be
           Worshipped
           by
           a
           Crucifix
           ,
           for
           example
           ,
           or
           such
           like
           Sacred
           Image
           ;
           for
           such
           only
           are
           the
           subject
           of
           the
           present
           Controversie
           .
           What
           he
           forbids
           there
           ,
           is
           to
           give
           his
           Worship
           to
           Idols
           :
           and
           this
           is
           clear
           from
           the
           Circumstances
           of
           the
           Text
           :
           First
           ,
           Because
           this
           Commandment
           ,
           if
           St.
           Austins
           Iudgement
           be
           to
           be
           followed
           ,
           is
           but
           a
           part
           or
           Explication
           of
           the
           first
           ,
           Thou
           shalt
           have
           no
           other
           Gods
           before
           me
           :
           Secondly
           ,
           because
           the
           Hebrew
           word
           Pesel
           ,
           in
           Latine
           Sculptile
           ,
           is
           used
           in
           Scripture
           to
           signifie
           an
           Idol
           :
           Let
           them
           be
           confounded
           who
           adore
           Sculptilia
           ,
           that
           is
           ,
           Idols
           ,
           saith
           the
           Psalmist
           ,
           and
           so
           the
           Septuagint
           translate
           it
           in
           this
           very
           place
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           Idol
           ,
           Thou
           shalt
           not
           make
           to
           thy self
           an
           Idol
           ;
           so
           that
           it
           was
           an
           artifice
           of
           the
           Protestants
           to
           make
           their
           assertion
           seem
           plausible
           ,
           to
           translate
           Image
           instead
           of
           Idol
           ;
           and
           not
           a
           certain
           kind
           of
           Image
           neither
           ,
           but
           any
           whatsoever
           .
           Thou
           shalt
           not
           make
           to
           thy self
           any
           graven
           Image
           .
           Now
           what
           is
           all
           this
           to
           Catholicks
           ,
           who
           neither
           make
           to
           themselves
           ,
           nor
           adore
           Idols
           ,
           nor
           yield
           Soveraign
           honour
           or
           acknowledgement
           of
           Deity
           to
           any
           but
           God
           ?
           We
           give
           indeed
           a
           veneration
           to
           Images
           ,
           but
           the
           Image
           of
           God
           is
           not
           another
           God
           besides
           him
           ,
           nor
           is
           the
           Worship
           of
           it
           the
           Worship
           of
           another
           
           God
           ,
           but
           of
           him
           who
           is
           represented
           by
           it
           :
           for
           St.
           Basil
           saith
           ,
           The
           Worship
           of
           an
           Image
           stayes
           not
           there
           ,
           but
           is
           referred
           or
           carried
           to
           the
           prototype
           ,
           or
           thing
           represented
           .
        
         
           We
           give
           therefore
           an
           inferior
           ,
           or
           relative
           honour
           only
           to
           the
           Sacred
           Images
           of
           Christ
           ,
           and
           his
           blessed
           Mother
           ,
           and
           Saints
           ,
           not
           latriam
           ,
           the
           Worship
           due
           to
           God
           ,
           but
           
             Honorariam
             adorationem
          
           ,
           a
           certain
           honorary
           Worship
           ,
           expressed
           by
           kissing
           them
           ,
           or
           putting
           off
           our
           Hats
           ,
           or
           kneeling
           before
           them
           ,
           much
           like
           the
           Worship
           given
           to
           the
           Chair
           of
           State
           ,
           or
           the
           Kings
           Picture
           ,
           or
           his
           Garment
           by
           the
           like
           actions
           ;
           or
           to
           come
           nearer
           to
           the
           subject
           ,
           such
           as
           was
           commanded
           to
           be
           given
           by
           Moses
           and
           Joshua
           to
           the
           ground
           whereon
           they
           stood
           ,
           by
           putting
           off
           their
           Shoos
           ,
           because
           it
           was
           holy
           ;
           and
           by
           the
           Iews
           ,
           in
           adoring
           the
           footstool
           of
           God
           ,
           
           or
           falling
           down
           before
           it
           ,
           Psal.
           98.
           5.
           and
           in
           Worshipping
           (
           as
           St.
           Jerome
           testifies
           they
           did
           )
           that
           part
           of
           the
           Temple
           called
           the
           Holy
           of
           Holies
           ,
           because
           there
           were
           the
           Cherubims
           (
           sacred
           Images
           ordered
           by
           God
           himself
           to
           be
           placed
           there
           )
           the
           propitiatory
           (
           representing
           Gods
           Throne
           )
           and
           the
           Ark
           ,
           (
           his
           footstool
           )
           In
           a
           word
           ,
           such
           as
           the
           Protestants
           themselves
           give
           to
           the
           Name
           of
           Iesus
           when
           they
           hear
           it
           spoken
           ,
           by
           putting
           off
           their
           Hats
           ,
           and
           bowing
           at
           it
           ,
           or
           to
           the
           Elements
           of
           Bread
           and
           Wine
           in
           the
           Supper
           ,
           by
           kneeling
           before
           them
           ,
           as
           figures
           representing
           the
           death
           of
           Christ.
           If
           condescendence
           to
           the
           conscience
           
           of
           weaker
           Brethren
           ,
           will
           permit
           to
           own
           they
           have
           any
           honour
           or
           veneration
           for
           them
           ,
           or
           for
           the
           Altar
           before
           which
           they
           how
           .
           To
           conclude
           this
           point
           ,
           the
           Objector
           brings
           a
           Text
           ,
           which
           forbids
           us
           to
           give
           the
           Soveraign
           honour
           due
           to
           God
           ,
           to
           an
           Idol
           :
           but
           let
           us
           hear
           out
           of
           Scripture
           an
           express
           Text
           that
           it
           is
           not
           lawful
           to
           give
           to
           holy
           Images
           ,
           and
           other
           things
           relating
           to
           God
           ,
           an
           inferiour
           or
           relative
           Worship
           ,
           such
           as
           we
           have
           declared
           ,
           and
           that
           will
           be
           to
           the
           purpose
           .
        
         
           §
           .
           He
           aims
           to
           conclude
           the
           Catholick
           Church
           guilty
           of
           Idolatry
           ,
           from
           the
           adoration
           of
           the
           bread
           (
           as
           he
           believes
           it
           )
           in
           the
           Eucharist
           .
           Now
           to
           do
           this
           ,
           he
           ought
           to
           prove
           ,
           that
           what
           we
           adore
           in
           the
           Eucharist
           ,
           is
           bread
           indeed
           .
           But
           instead
           of
           that
           ,
           he
           brings
           a
           comparison
           between
           our
           adoration
           of
           Christ
           in
           the
           Eucharist
           ,
           and
           the
           Heathens
           adoration
           of
           the
           Sun
           :
           
             viz.
             That
             the
             Papists
             by
             the
             same
             Argument
             ,
             make
             the
             Worship
             of
             the
             bread
             in
             the
             Eucharist
             not
             to
             be
             Idolatry
             ,
             which
             would
             excuse
             the
             Heathens
             Worship
             of
             the
             Sun
             and
             of
             their
             Statues
             from
             Idolatry
             ;
             For
             if
             it
             be
             not
             therefore
             Idolatry
             ,
          
           sayes
           he
           ,
           
             because
             they
             suppose
             the
             bread
             to
             be
             God
             ,
             then
             the
             Worship
             of
             the
             Sun
             was
             not
             Idolatry
             in
             them
             ,
             who
             supposed
             the
             Sun
             to
             be
             God.
          
           I
           shall
           not
           complain
           here
           of
           the
           unhandsomness
           of
           the
           expression
           ,
           that
           Catholicks
           suppose
           the
           bread
           to
           be
           God
           ,
           just
           as
           the
           Heathens
           supposed
           the
           Sun
           to
           be
           God
           :
           
           whereas
           he
           knows
           ,
           that
           Catholicks
           believe
           ,
           that
           the
           substance
           of
           the
           bread
           is
           changed
           into
           Christs
           body
           ;
           but
           shall
           answer
           to
           the
           Argument
           ,
           That
           the
           Worship
           of
           Christ
           in
           the
           Eucharist
           ,
           is
           not
           Idolatry
           ,
           because
           we
           only
           suppose
           him
           to
           be
           really
           present
           under
           the
           form
           of
           bread
           ,
           but
           because
           we
           know
           and
           believe
           this
           upon
           the
           same
           grounds
           and
           Motives
           upon
           which
           we
           believe
           (
           and
           those
           Motives
           stronger
           than
           any
           Protestant
           hath
           (
           if
           he
           have
           no
           other
           than
           the
           Catholick
           to
           believe
           )
           that
           Christ
           is
           God
           ,
           and
           consequently
           to
           be
           adored
           .
           And
           therefore
           that
           you
           may
           the
           better
           see
           the
           inefficaciousness
           of
           the
           Argument
           ,
           suppose
           it
           dropt
           from
           the
           Pen
           of
           an
           Arrian
           against
           the
           adoration
           of
           Christ
           as
           God
           ,
           and
           it
           will
           be
           of
           as
           much
           force
           to
           evince
           that
           to
           be
           Idolatry
           ,
           as
           it
           is
           from
           the
           Objection
           to
           prove
           the
           adoration
           of
           him
           in
           the
           Eucharist
           to
           be
           so
           ,
           see
           there
           how
           an
           Arrian
           might
           argue
           in
           the
           same
           form
           .
           The
           same
           Argument
           which
           would
           make
           the
           grossest
           Heathen
           Idolatry
           lawful
           ,
           cannot
           excuse
           any
           act
           from
           Idolatry
           :
           but
           the
           same
           Argument
           ,
           whereby
           the
           Protestants
           make
           the
           Worship
           of
           Christ
           (
           a
           pure
           man
           ,
           sayes
           the
           Arrian
           )
           not
           to
           be
           Idolatry
           :
           would
           make
           the
           grossest
           Heathen
           Idolatry
           not
           to
           be
           so
           :
           For
           if
           it
           be
           not
           therefore
           Idolatry
           ,
           because
           they
           suppose
           Christ
           to
           be
           God
           ,
           then
           the
           Worship
           of
           the
           Sun
           was
           not
           Idolatry
           ,
           by
           them
           who
           supposed
           the
           Sun
           to
           be
           God
           ,
           &c.
           
           Now
           the
           same
           answer
           which
           solves
           the
           Arrians
           argument
           
           against
           the
           adoration
           of
           Christ
           as
           God
           ,
           serves
           no
           less
           to
           solve
           the
           Objectors
           Argument
           against
           the
           adoration
           of
           him
           in
           the
           Eucharist
           ,
           since
           we
           have
           a
           like
           Divine
           Revelation
           for
           his
           real
           presence
           under
           the
           Sacramental
           Signs
           ,
           as
           we
           have
           for
           his
           being
           true
           God
           and
           Man.
           
        
         
           
             But
             what
             if
             Catholicks
             should
             be
             mistaken
             in
             their
             belief
             ?
             would
             it
             then
             follow
             ,
             that
             they
             were
             Idolaters
             ?
          
           Dr.
           Taylor
           
             an
             Eminent
             and
             leading
             man
             amongst
             the
             Protestants
             ,
             denyes
             the
             consequence
             .
             His
             words
             are
             these
             ,
             in
             the
             Liberty
             of
          
           Prophecying
           ,
           
             Sect.
             20.
             
             Numb
          
           .
           26.
           
           Idolatry
           ,
           
             sayes
             he
          
           ,
           is
           a
           forsaking
           the
           true
           God
           ,
           and
           giving
           Divine
           Worship
           to
           a
           creature
           ,
           or
           to
           an
           Idol
           ,
           that
           is
           ,
           to
           an
           Imaginary
           God
           ,
           who
           hath
           no
           foundation
           in
           Essence
           or
           Existence
           :
           And
           this
           is
           that
           kind
           of
           superstition
           ,
           which
           by
           Divines
           is
           called
           the
           superstition
           of
           an
           undue
           object
           :
           Now
           it
           is
           evident
           ,
           that
           the
           object
           of
           their
           (
           that
           is
           ,
           the
           Catholicks
           )
           adoration
           (
           that
           which
           is
           represented
           to
           them
           in
           their
           minds
           ,
           their
           thoughts
           and
           purposes
           ,
           and
           by
           which
           God
           principally
           ,
           if
           not
           solely
           ,
           takes
           estimate
           of
           humane
           actions
           )
           in
           the
           blessed
           Sacrament
           ,
           is
           the
           only
           true
           and
           eternal
           God
           ,
           hypostatically
           joyned
           with
           his
           holy
           humanity
           ,
           which
           humanity
           they
           believe
           actually
           present
           under
           the
           Veil
           of
           the
           Sacramental
           Signs
           ;
           and
           if
           they
           thought
           him
           not
           present
           ,
           they
           are
           so
           far
           from
           worshipping
           
           the
           bread
           in
           this
           case
           ,
           that
           themselves
           profess
           it
           Idolatry
           to
           do
           so
           ;
           which
           is
           a
           demonstration
           
             (
             mark
             that
          
           )
           that
           their
           soul
           hath
           nothing
           in
           it
           ,
           that
           is
           Idolatrical
           .
           If
           their
           confidence
           and
           fanciful
           opinion
           (
           so
           he
           terms
           the
           faith
           of
           Catholicks
           )
           hath
           engaged
           them
           upon
           so
           great
           a
           mistake
           (
           as
           without
           doubt
           ,
           he
           sayes
           it
           hath
           )
           yet
           the
           will
           hath
           nothing
           in
           it
           ,
           but
           what
           is
           a
           great
           enemy
           to
           Idolatry
           .
           
             Et
             nihil
             ardet
             in
             inferno
             nisi
             propria
             voluntas
          
           ;
           that
           is
           ,
           Nothing
           burns
           in
           Hell
           ,
           but
           proper
           Will.
           Thus
           Dr.
           Taylor
           ;
           
             and
             I
             think
             it
             will
             be
             a
             task
             worthy
             the
             Objectors
             pains
             ,
             to
             solve
             his
             Argument
             ,
             if
             he
             will
             not
             absolve
             us
             from
             being
             Idolaters
             .
          
        
         
           §
           .
           7.
           
           He
           proceeds
           to
           prove
           ,
           that
           Catholicks
           are
           guilty
           of
           Idolatry
           ,
           by
           their
           Invocation
           of
           Saints
           .
           :
           And
           his
           Argument
           is
           this
           ;
           
             If
             the
             supposition
             of
             a
             middle
             excellency
             between
             God
             and
             us
             ,
             be
             a
             sufficient
             ground
             for
             formal
             Invocation
             ,
             then
             the
             Heathens
             Worship
             of
             their
             inferiour
             Deities
             ,
             could
             be
             no
             Idolatry
             ,
             for
             the
             Heathens
             still
             pretended
             ,
             that
             they
             did
             not
             give
             to
             them
             the
             Worship
             proper
             to
             the
             Supream
             God
             ,
             which
             is
             as
             much
             as
             is
             pretended
             by
             the
             devoutest
             Papists
             in
             justification
             of
             the
             Invocation
             of
             Saints
             .
          
           To
           answer
           this
           Argument
           ,
           I
           shall
           need
           little
           more
           than
           to
           explicate
           the
           hard
           words
           in
           it
           ;
           which
           thus
           I
           do
           .
           By
           persons
           of
           a
           middle
           excellency
           ,
           we
           understand
           
           persons
           endowed
           with
           supernatural
           gifts
           of
           Grace
           in
           this
           life
           ,
           and
           Glory
           in
           Heaven
           ,
           whose
           prayers
           by
           consequence
           are
           acceptable
           and
           available
           with
           God
           ,
           what
           he
           means
           by
           formal
           Invocation
           ,
           I
           understand
           not
           well
           :
           but
           what
           we
           understand
           by
           it
           ,
           is
           desiring
           or
           praying
           those
           just
           persons
           to
           pray
           for
           us
           .
           The
           Supream
           Deity
           of
           the
           Heathens
           is
           known
           to
           be
           Jupiter
           ,
           and
           their
           inferiour
           Deities
           ,
           
             venus
             ,
             Mars
             ,
             Bacchus
             ,
             Vulcan
             ,
          
           and
           the
           like
           rabble
           of
           Devils
           ,
           as
           the
           Scripture
           calls
           them
           ,
           The
           gods
           of
           the
           Heathens
           are
           Devils
           .
           The
           terms
           thus
           explicated
           ,
           't
           is
           easie
           to
           see
           the
           inconsequence
           of
           the
           Argument
           ,
           that
           because
           the
           Heathens
           were
           Idolaters
           in
           worshipping
           Mars
           and
           Venus
           their
           inferiour
           Deities
           ,
           or
           rather
           Devils
           ,
           though
           they
           pretended
           not
           to
           give
           them
           the
           Worship
           proper
           to
           Jupiter
           their
           Supream
           God
           :
           Therefore
           the
           Catholicks
           ,
           must
           be
           guilty
           of
           Idolatry
           ,
           in
           desiring
           the
           servants
           of
           the
           true
           God
           ,
           to
           pray
           for
           them
           to
           him
           ;
           upon
           this
           account
           we
           must
           not
           desire
           the
           prayer
           of
           a
           just
           man
           ,
           even
           in
           this
           life
           ,
           because
           this
           formal
           Invocation
           will
           be
           to
           make
           him
           an
           inferiour
           Deity
           .
        
         
           
             But
             if
             some
             Sect
             of
             Heathens
             ,
             as
             the
          
           Platonists
           ,
           
             did
             attain
             to
             the
             knowledge
             of
             the
             true
             God
             ,
             yet
          
           St.
           Paul
           
             says
             ,
             they
             did
             not
             glorifie
             him
             as
             God
             ;
             but
             changed
             his
             glory
             into
             an
             Image
             made
             like
             to
             corruptible
             man
             ,
             adoring
             and
             offering
             Sacrifice
             due
             to
             God
             alone
             ,
             to
             the
             Statues
             themselves
             ,
             or
             the
             inferiour
             Deities
             
             they
             supposed
             to
             dwell
             or
             assist
             in
             them
             .
             Which
             inferiour
             Deities
          
           St.
           Austin
           
             upon
             the
             ninety
             sixth
             Psalm
             ,
             proves
             to
             be
             Devils
             or
             evil
             Angels
             ,
             because
             they
             required
             Sacrifice
             to
             be
             offered
             to
             them
             ,
             and
             would
             be
             worshipped
             as
             Gods.
             Now
             what
             comparison
             there
             is
             between
             this
             worship
             of
             the
             Heathens
             inferiour
             Deities
             ,
             and
             Christians
             worship
             of
             Saints
             and
             Angels
             ,
             let
             the
             same
          
           St.
           Austin
           
             declare
             in
             his
             twentieth
             Book
             against
          
           Faustus
           the
           Manichaean
           ,
           chap.
           21.
           
           Faustus
           
             there
             calumniates
             the
             Catholicks
             (
             the
             word
             is
          
           St.
           Austins
           )
           
             because
             they
             honoured
             the
             Memories
             or
             Shrines
             of
             Martyrs
             ,
             charging
             them
             to
             have
             turned
             the
             Idols
             into
             Martyrs
             ,
             whom
             they
             worship
             (
             said
             he
             )
             with
             like
             Vows
             .
             The
             Objection
             you
             see
             is
             not
             new
             ,
             that
             Catholicks
             make
             inferiour
             Deities
             of
             their
             Saints
             .
          
           Faustus
           
             long
             ago
             made
             it
             ,
             and
          
           St.
           Austins
           
             answer
             will
             serve
             as
             well
             now
             as
             then
             .
          
           Christian
           people
           ,
           
             sayes
             he
          
           ,
           do
           with
           religious
           solemnity
           celebrate
           the
           memory
           of
           Martyrs
           ,
           both
           to
           excite
           to
           the
           imitation
           of
           them
           ,
           and
           to
           become
           partakers
           of
           their
           Merits
           ,
           and
           be
           holpen
           by
           their
           prayers
           ,
           but
           to
           that
           we
           erect
           Altars
           ,
           not
           to
           any
           of
           the
           Martyrs
           ,
           but
           to
           the
           God
           of
           Martyrs
           ,
           although
           in
           memory
           of
           the
           said
           Martyrs
           ;
           For
           what
           Bishop
           officiating
           at
           the
           Altar
           ,
           in
           the
           places
           where
           their
           holy
           bodies
           are
           deposited
           ;
           does
           say
           at
           any
           time
           we
           offer
           to
           thee
           Peter
           ,
           or
           Paul
           ,
           or
           Cyprian
           ?
           but
           what
           is
           offered
           to
           God
           ,
           who
           
           crown'd
           the
           Martyrs
           ,
           at
           the
           memories
           or
           Shrines
           of
           those
           whom
           he
           crowned
           ,
           that
           being
           put
           in
           mind
           by
           the
           very
           places
           ,
           a
           greater
           affection
           may
           be
           raised
           in
           us
           to
           quicken
           our
           love
           ,
           both
           to
           those
           whom
           we
           may
           imitate
           ,
           and
           towards
           him
           by
           whose
           assistance
           we
           can
           do
           it
           .
           We
           worship
           therefore
           the
           Martyrs
           with
           that
           Worship
           of
           love
           and
           society
           ,
           with
           which
           even
           in
           this
           life
           also
           holy
           men
           of
           God
           are
           worshipped
           ,
           whose
           heart
           we
           judge
           prepared
           to
           suffer
           the
           like
           Martyrdom
           for
           the
           truth
           of
           the
           Gospel
           .
           But
           we
           worship
           them
           so
           much
           the
           more
           devoutly
           ,
           because
           more
           securely
           ,
           after
           they
           have
           overcome
           all
           the
           Incertainties
           of
           this
           world
           ;
           as
           also
           we
           praise
           them
           more
           confidently
           now
           reigning
           Conquerors
           ,
           in
           a
           more
           happy
           life
           ,
           than
           whilst
           they
           were
           sighting
           in
           this
           ;
           but
           with
           that
           Worship
           ,
           which
           in
           Greek
           is
           called
           Latria
           ,
           (
           and
           cannot
           be
           expressed
           by
           one
           word
           in
           Latin
           )
           for
           as
           much
           as
           it
           is
           a
           certain
           service
           properly
           due
           to
           the
           Divinity
           ,
           we
           neither
           worship
           them
           ,
           nor
           teach
           them
           to
           be
           worshipped
           ,
           but
           God
           alone
           .
           Now
           whereas
           the
           offering
           of
           Sacrifice
           belongs
           to
           this
           Worship
           (
           of
           Latria
           )
           from
           whence
           they
           are
           called
           Idolaters
           ,
           who
           gave
           it
           also
           to
           Idols
           ,
           by
           no
           means
           do
           we
           suffer
           any
           such
           thing
           ,
           or
           command
           it
           to
           be
           offered
           ,
           to
           any
           Martyr
           ,
           or
           any
           holy
           soul
           ,
           or
           any
           Angel
           :
           And
           whosoever
           declines
           into
           this
           Error
           ,
           
           we
           reprove
           him
           by
           sound
           Doctrine
           ,
           either
           that
           he
           may
           be
           corrected
           ,
           or
           avoided
           .
           —
           
             And
             a
             little
             after
          
           .
           It
           is
           a
           much
           less
           sin
           ,
           for
           a
           man
           to
           be
           derided
           by
           the
           Martyrs
           for
           drunkenness
           ,
           then
           ever
           fasting
           to
           offer
           Sacrifice
           to
           them
           .
           I
           say
           to
           sacrifice
           to
           Martyrs
           ,
           I
           say
           not
           to
           sacrifice
           to
           God
           in
           the
           memories
           (
           or
           Churches
           )
           of
           the
           Martyrs
           ,
           which
           we
           do
           most
           frequently
           ,
           by
           that
           rite
           alone
           ,
           by
           which
           in
           the
           manifestation
           of
           the
           New
           Testament
           he
           hath
           commanded
           Sacrifice
           to
           be
           offered
           to
           him
           ,
           which
           belongs
           to
           that
           Worship
           ,
           which
           is
           called
           Latria
           ,
           and
           is
           due
           only
           to
           God.
           
             This
             was
             the
             Doctrine
             and
             practice
             of
             Christian
             people
             in
             St.
          
           Augustines
           
             time
             ,
             and
             that
             he
             himself
             held
             formal
             Invocations
             a
             part
             of
             the
             Worship
             due
             to
             Saints
             ,
             is
             evident
             from
             the
             prayer
             he
             made
             to
             St.
          
           Cyprian
           
             after
             his
             Martyrdom
          
           .
           
           Adjuveritque
           nos
           Beatus
           Cyprianus
           orationibus
           suis
           ,
           &c.
           Let
           Blessed
           Cyprian
           therefore
           help
           us
           
             (
             who
             are
             still
             encompassed
             with
             this
             mortal
             flesh
             ,
             and
             labour
             ▪
             as
             in
             a
             dark
             cloud
             )
          
           with
           his
           prayer
           ,
           
             that
             by
             Gods
             grace
             we
             may
             ,
             as
             far
             as
             we
             are
             able
             ,
             imitate
             his
             good
             works
             .
             Thus
             St.
          
           Austin
           ,
           
             where
             you
             see
             he
             directs
             his
             prayer
             to
             St.
          
           Cyprian
           ,
           
             which
             I
             take
             to
             be
             formal
             invocation
             ;
             and
             for
             a
             further
             confirmation
             of
             it
             ,
             we
             have
             the
             ingenuous
             Confession
             of
          
           Calvin
           himself
           ,
           
             Instit.
             li.
             3.
             ch
             .
             20.
             n.
             22.
             where
             speaking
             of
             the
             third
             Council
             of
          
           Carthage
           ,
           
             in
             which
             St.
          
           Austin
           
             was
             
             present
             ,
             he
             acknowledged
             it
             was
             the
             custom
             at
             that
             time
             to
             say
             ,
          
           Sancta
           Maria
           ,
           aut
           Sancte
           Petre
           Ora
           pro
           nobis
           ;
           Holy
           Mary
           ,
           
             or
             Holy
          
           Peter
           
             pray
             for
             us
          
           .
        
         
           But
           now
           Madam
           ,
           what
           if
           after
           all
           this
           ,
           he
           himself
           shall
           deny
           ,
           that
           any
           of
           the
           opposite
           Tenets
           are
           Articles
           of
           his
           faith
           ,
           viz.
           
             That
             honour
             is
             not
             to
             be
             given
             to
             the
             Images
             of
             Christ
             and
             his
             Saints
             ,
             that
             what
             appears
             to
             be
             bread
             in
             the
             Eucharist
             ,
             is
             not
             the
             body
             of
             Christ
             :
             That
             it
             is
             not
             lawful
             to
             invocate
             the
             Saints
             to
             pray
             for
             us
             .
          
           Press
           him
           close
           ,
           and
           I
           believe
           you
           shall
           find
           him
           deny
           ,
           that
           he
           believes
           any
           one
           of
           these
           Negative
           points
           to
           be
           Divine
           truths
           ;
           and
           if
           so
           ,
           you
           will
           easily
           see
           his
           charge
           of
           Idolatry
           against
           us
           ,
           to
           be
           vain
           and
           groundless
           .
        
         
           Having
           thus
           given
           a
           direct
           and
           punctual
           answer
           to
           his
           argument
           ,
           I
           must
           now
           expect
           
             as
             much
             charity
             from
             him
             ,
             as
             is
             consistent
             with
             Scripture
             and
             Reason
             .
          
           How
           much
           that
           is
           ,
           you
           will
           see
           in
           his
           third
           Answer
           to
           the
           first
           Question
           .
           But
           to
           proceed
           .
        
         
           §
           .
           8.
           
           He
           brings
           a
           Miscellany
           of
           
             such
             opinions
          
           and
           practices
           (
           as
           he
           calls
           them
           )
           
             which
             are
             very
             apt
             to
             hinder
             a
             good
             life
             ,
             and
             therefore
             none
             who
             have
             a
             care
             of
             their
             salvation
             ,
             can
             venture
             their
             souls
             in
             the
             communion
             of
             such
             a
             Church
             ,
             which
             either
             enjoyns
             ,
             or
             publickly
             allows
             them
             .
          
           He
           reckons
           up
           no
           less
           than
           ten
           .
           1.
           
           That
           we
           
             destroy
             the
             necessity
             of
             good
             life
             ,
             by
             makeing
             
             the
             Sacrament
             of
             Penance
          
           (
           that
           is
           ,
           confession
           and
           absolution
           )
           
             joyned
             with
             contrition
             ,
             sufficient
             for
             salvation
             .
          
           And
           do
           not
           Protestants
           make
           contrition
           alone
           ,
           which
           is
           less
           ,
           sufficient
           for
           salvation
           ?
           But
           perhaps
           the
           joyning
           of
           confession
           and
           absolution
           with
           contrition
           ,
           makes
           it
           of
           a
           malignant
           nature
           :
           If
           so
           ,
           certainly
           when
           the
           Book
           of
           Common
           Prayer
           in
           the
           visitation
           of
           the
           sick
           ,
           enjoyns
           the
           sick
           man
           ,
           if
           he
           find
           his
           conscience
           troubled
           with
           any
           weighty
           matter
           ,
           to
           make
           a
           special
           confession
           ,
           and
           receive
           absolution
           from
           the
           Priest
           in
           the
           same
           words
           the
           Catholick
           Church
           uses
           ,
           it
           prescribes
           him
           ,
           that
           as
           a
           means
           to
           prepare
           himself
           for
           a
           holy
           death
           ,
           which
           in
           the
           judgement
           of
           the
           Objector
           ,
           destroyes
           the
           necessity
           of
           good
           life
           .
        
         
           2.
           
           Catholicks
           ,
           he
           sayes
           ,
           
             take
             off
             the
             care
             of
             good
             life
             ,
             by
             supposing
             an
             expiation
             of
             sin
             (
             by
             the
             prayer
             of
             the
             living
             )
             after
             death
             :
          
           But
           certainly
           the
           belief
           of
           temporal
           pains
           to
           be
           sustained
           after
           death
           ,
           if
           there
           be
           not
           a
           perfect
           expiation
           of
           sin
           in
           this
           life
           ,
           by
           works
           of
           penance
           ,
           is
           rather
           apt
           to
           make
           a
           man
           careful
           not
           to
           commit
           the
           least
           sin
           ,
           than
           to
           take
           off
           the
           care
           of
           a
           good
           life
           .
           And
           though
           he
           be
           ascertained
           by
           faith
           ,
           that
           he
           may
           be
           holpen
           by
           the
           charitable
           suffrages
           of
           the
           faithful
           living
           ,
           yet
           this
           is
           no
           more
           encouragement
           to
           him
           to
           sin
           ,
           than
           it
           would
           be
           to
           a
           Spendthrift
           to
           run
           into
           debt
           ,
           and
           be
           cast
           into
           Prison
           ,
           because
           he
           knows
           he
           may
           be
           relieved
           by
           
           the
           charity
           of
           his
           Friends
           .
           If
           he
           were
           sure
           there
           were
           no
           Prison
           for
           him
           ,
           that
           would
           be
           an
           encouragement
           indeed
           to
           play
           the
           Spend-thrift
           .
           And
           this
           is
           the
           case
           of
           the
           Protestants
           in
           their
           denyal
           of
           Purgatory
           .
        
         
           3.
           
           
             The
             sincerity
             of
             Devotion
          
           ,
           he
           sayes
           ,
           
             is
             much
             obstructed
             by
             prayers
             in
             a
             language
             which
             many
             understand
             not
             .
          
           If
           he
           speak
           of
           private
           prayers
           ,
           all
           Catholicks
           are
           taught
           to
           say
           them
           in
           their
           Mother
           Tongue
           :
           If
           of
           the
           publick
           prayers
           of
           the
           Church
           ,
           I
           understand
           not
           why
           it
           may
           not
           be
           done
           with
           as
           much
           sincerity
           of
           devotion
           ,
           the
           people
           joyning
           their
           intention
           and
           particular
           prayers
           with
           the
           Priest
           ,
           as
           their
           Embassador
           to
           God
           ,
           as
           if
           they
           understood
           him
           :
           I
           am
           sure
           the
           effects
           of
           a
           sincere
           devotion
           ,
           for
           nine
           hundred
           years
           together
           which
           this
           manner
           of
           Worship
           produced
           in
           this
           Nation
           ,
           were
           much
           different
           from
           those
           we
           have
           seen
           since
           the
           readucing
           of
           the
           publick
           Lyturgie
           into
           English
           ,
           as
           is
           manifest
           from
           those
           Monuments
           ,
           which
           yet
           remain
           of
           Churches
           ,
           Colledges
           ,
           Religious
           Houses
           ,
           &c.
           with
           their
           endowments
           ,
           and
           in
           the
           conversion
           of
           many
           Nations
           from
           Heathenism
           to
           Christianity
           ,
           effected
           by
           the
           labours
           and
           zeal
           of
           English
           Missionaries
           in
           those
           times
           ,
           &c.
           
           But
           this
           is
           a
           matter
           of
           Discipline
           ,
           and
           so
           not
           to
           be
           regulated
           by
           the
           fancies
           of
           private
           men
           ,
           but
           the
           judgement
           of
           the
           Church
           ;
           and
           so
           universal
           hath
           this
           practice
           been
           both
           in
           the
           Primitive
           Greek
           and
           Latine
           Churches
           ,
           and
           is
           
           still
           (
           by
           the
           confession
           of
           the
           (
           Protestant
           )
           Authors
           themselves
           of
           the
           Bible
           of
           many
           Languages
           ,
           Printed
           at
           
             London
             ,
             Anno
             1655.
          
           )
           in
           most
           of
           the
           Sects
           of
           Christians
           ,
           to
           have
           not
           only
           the
           Scriptures
           ,
           but
           also
           the
           Liturgies
           and
           Rituals
           in
           a
           Tongue
           unknown
           ,
           but
           to
           the
           Learned
           among
           them
           :
           that
           who
           will
           dispute
           against
           it
           ,
           must
           prepare
           himself
           to
           hear
           the
           censure
           of
           St.
           
             Austin
             ,
             Ep.
          
           118.
           where
           he
           saith
           ,
           
             That
             it
             is
             a
             point
             of
             most
             insolent
             madness
             ,
             to
             dispute
             whether
             that
             be
             to
             be
             observed
             ,
             which
             is
             frequented
             by
             the
             whole
             Church
             through
             the
             world
             .
          
        
         
           4.
           
           
             He
             sayes
          
           ,
           The
           sincerity
           of
           Devotion
           is
           much
           obstructed
           ,
           by
           making
           the
           efficacy
           of
           Sacraments
           depend
           upon
           the
           bare
           administration
           ,
           whether
           our
           minds
           be
           prepared
           for
           them
           or
           not
           .
           
             In
             what
             Council
             this
             Doctrine
             was
             defined
             ,
             I
             never
             read
             ;
             but
             as
             for
             the
             Sacrament
             of
             Penance
             ,
             which
             I
             suppose
             he
             chiefly
             aims
             at
             ,
             I
             read
             in
             the
             Council
             of
          
           Trent
           ,
           Sess.
           14.
           
           
             Falso
             quidam
             calumniantur
          
           ,
           That
           some
           do
           falsly
           calumniate
           Catholick
           Writers
           ,
           as
           if
           they
           taught
           the
           Sacrament
           of
           Penance
           did
           confer
           Grace
           without
           the
           good
           motion
           of
           the
           receiver
           ,
           which
           the
           Church
           of
           God
           never
           taught
           nor
           thought
           .
           
             But
             I
             am
             rather
             inclined
             to
             look
             upon
             this
             as
             a
             mistake
             ,
             than
             a
             calumny
             in
             the
             Objector
             .
          
        
         
           5.
           
           He
           sayes
           ,
           
             The
             sincerity
             of
             devotion
             is
             much
             obstructed
             by
             discouraging
             the
             
             reading
             of
             Scriptures
             ,
             which
             is
             our
             most
             certain
             Rule
             of
             Faith
             and
             Life
             .
          
           Here
           he
           calls
           the
           Churches
           prudential
           dispensing
           the
           reading
           of
           Scripture
           to
           persons
           ,
           whom
           she
           judges
           fit
           and
           disposed
           for
           it
           ,
           and
           not
           to
           such
           whom
           she
           judges
           in
           a
           condition
           to
           receive
           ,
           or
           do
           harm
           by
           it
           ,
           a
           discouraging
           the
           reading
           of
           Scriptures
           ;
           which
           is
           no
           other
           than
           whereas
           
             St.
             Paul
             ,
             Coloss.
          
           3.
           21.
           enjoyns
           Fathers
           not
           to
           provoke
           their
           children
           ,
           lest
           they
           be
           discouraged
           ;
           one
           should
           reprove
           a
           Father
           for
           discouraging
           his
           child
           ,
           because
           he
           will
           not
           put
           a
           Knife
           or
           Sword
           into
           his
           hands
           ,
           when
           he
           foresees
           he
           will
           do
           mischief
           with
           it
           to
           himself
           or
           others
           ;
           the
           Scriptures
           in
           the
           hands
           of
           a
           meek
           and
           humble
           soul
           ,
           who
           submits
           its
           judgement
           in
           the
           interpretation
           of
           it
           to
           that
           of
           the
           Church
           ,
           is
           a
           Sword
           to
           defend
           it
           :
           but
           in
           the
           hands
           of
           an
           arrogant
           and
           presumptuous
           Spirit
           ,
           that
           hath
           no
           Guide
           to
           interpret
           it
           ,
           but
           it
           s
           own
           fancy
           or
           passion
           ,
           it
           is
           a
           dangerous
           Weapon
           ,
           with
           which
           he
           will
           wound
           both
           himself
           and
           others
           .
           The
           first
           that
           permitted
           promiscuous
           reading
           of
           Scripture
           in
           our
           Nation
           ,
           was
           King
           Henry
           the
           eighth
           ;
           and
           many
           years
           were
           not
           passed
           ,
           but
           he
           found
           the
           ill
           consequences
           of
           it
           ;
           for
           in
           a
           Book
           set
           forth
           by
           him
           in
           the
           year
           1542.
           he
           complains
           in
           the
           Preface
           ,
           
             That
             he
             found
             entred
             into
             some
             of
             his
             peoples
             hearts
             an
             inclination
             to
             sinister
             understanding
             of
             it
             ,
             presumption
             ,
             arrogancy
             ,
             carnal
             liberty
             ,
             and
             contention
             :
             
             which
             he
             compares
             to
             the
             seven
             worse
             Spirits
             in
             the
             Gospel
             ,
             with
             which
             the
             Devil
             entred
             into
             the
             house
             that
             was
             purged
             and
             cleansed
             .
             Whereupon
             he
             declares
             that
             for
             that
             part
             of
             the
             Church
             ordained
             to
             be
             taught
             ,
             (
             that
             is
             ,
             the
             Lay
             people
             )
             it
             ought
             not
             to
             be
             denyed
             certainly
             ,
             that
             the
             reading
             of
             the
             Old
             and
             New
             Testament
             is
             not
             so
             necessary
             for
             all
             those
             folks
             ,
             that
             of
             duty
             they
             ought
             and
             be
             bound
             to
             read
             it
             ;
             but
             as
             the
             Prince
             and
             Policy
             of
             the
             Realm
             shall
             think
             convenient
             ,
             so
             to
             be
             tolerated
             or
             taken
             from
             it
             .
             Consonant
             whereunto
             ,
          
           saith
           he
           ,
           
             the
             Politick
             Law
             of
             our
             Realm
             ,
             hath
             now
             restrained
             it
             from
             a
             great
             many
             .
          
           This
           was
           the
           judgement
           of
           him
           ,
           who
           first
           took
           upon
           him
           the
           Title
           of
           Head
           of
           the
           Church
           of
           England
           ;
           and
           if
           that
           ought
           not
           to
           have
           been
           followed
           in
           after
           times
           ,
           let
           the
           dire
           effects
           of
           so
           many
           new
           Sects
           and
           Fanaticisms
           ,
           as
           have
           risen
           in
           England
           from
           the
           reading
           of
           it
           ,
           bear
           witness
           .
           For
           as
           
             St.
             Austin
          
           sayes
           ,
           
           
             Neque
             enim
             natae
             sunt
             Haereses
             ;
             Heresies
             have
             no
             other
             Origen
             but
             hence
             ,
             that
             the
             Scriptures
             which
             in
             themselves
             are
             good
             ,
             are
             not
             well
             understood
             ,
             and
             what
             is
             understood
             amiss
             in
             them
             ,
             is
             rashly
             and
             boldly
             asserted
             ,
          
           viz.
           
             to
             be
             the
             sense
             of
             them
             .
          
           And
           now
           whether
           the
           Scriptures
           left
           to
           the
           private
           interpretation
           of
           every
           fanciful
           spirit
           ,
           as
           it
           is
           among
           Protestants
           ,
           be
           a
           most
           certain
           Rule
           of
           Faith
           and
           Life
           ,
           I
           leave
           to
           your self
           to
           judge
           .
        
         
         
           6.
           
           
             He
             sayes
          
           ,
           The
           sincerity
           of
           devotion
           is
           much
           obstructed
           by
           the
           multitude
           of
           superstitious
           observations
           never
           used
           in
           the
           Primitive
           Church
           ,
           as
           he
           is
           ready
           to
           defend
           ,
           
             he
             should
             have
             said
             to
             prove
             ;
             for
             we
             deny
             any
             such
             to
             be
             used
             in
             the
             Church
             .
          
        
         
           7.
           
           By
           the
           gross
           abuse
           of
           people
           in
           Pardons
           and
           Indulgences
           .
           Against
           this
           ,
           I
           can
           assert
           as
           an
           eye-witness
           ,
           the
           great
           devotion
           caused
           by
           the
           wholsome
           use
           of
           Indulgences
           in
           Catholick
           Countreys
           :
           there
           being
           no
           Indulgence
           ordinarily
           granted
           ,
           but
           enjoyns
           him
           that
           will
           avail
           himself
           of
           it
           ,
           to
           confess
           his
           sins
           ,
           to
           receive
           the
           Sacraments
           ,
           to
           pray
           ,
           fast
           ,
           and
           give
           alms
           ,
           all
           which
           duties
           are
           with
           great
           devotion
           performed
           by
           Catholick
           people
           ,
           which
           without
           the
           incitement
           of
           an
           Indulgence
           ,
           had
           possibly
           been
           left
           undone
           .
        
         
           8.
           
           He
           sayes
           ,
           
             The
             sincerity
             of
             devotion
             is
             much
             obstructed
             ,
             by
             denying
             the
             Cup
             to
             the
             Laity
             ,
             contrary
             to
             the
             practice
             of
             the
             Church
             in
             the
             solemn
             celebration
             of
             the
             Eucharist
             for
             a
             thousand
             years
             after
             Christ.
          
           This
           thousand
           years
           after
           Christ
           makes
           a
           great
           noise
           ,
           as
           if
           it
           were
           not
           as
           much
           in
           the
           power
           of
           the
           Church
           a
           thousand
           years
           after
           Christ
           ,
           as
           well
           as
           in
           the
           first
           or
           second
           Century
           to
           alter
           and
           change
           things
           of
           their
           own
           nature
           indifferent
           ,
           such
           as
           the
           communicating
           under
           one
           or
           both
           kinds
           ,
           was
           ever
           held
           to
           be
           by
           Catholicks
           .
           But
           although
           the
           Cup
           were
           not
           then
           denyed
           to
           the
           Laity
           ,
           yet
           that
           the
           
           custome
           of
           receiving
           but
           under
           one
           kind
           was
           permitted
           ,
           even
           in
           the
           primitive
           Church
           ,
           in
           private
           communions
           ,
           the
           objector
           seems
           to
           grant
           ,
           becasue
           he
           speaks
           only
           of
           the
           Administration
           of
           it
           in
           the
           solemn
           Celebration
           ,
           and
           that
           it
           was
           also
           in
           use
           in
           publick
           Communions
           ,
           is
           evident
           from
           Examples
           of
           that
           time
           ,
           both
           in
           the
           Greek
           Church
           in
           the
           time
           of
           St.
           Chrysostome
           ;
           
           and
           of
           the
           Latin
           in
           the
           time
           of
           St.
           Leo
           the
           great
           .
           As
           for
           the
           pretended
           obstruction
           of
           Devotion
           ,
           you
           must
           know
           Catholicks
           believe
           that
           under
           either
           species
           or
           kind
           ,
           whole
           Christ
           true
           God
           and
           man
           is
           contained
           and
           received
           ;
           and
           if
           it
           be
           accounted
           an
           hindrance
           to
           devotion
           to
           receive
           the
           total
           refection
           of
           our
           soul
           ,
           though
           but
           under
           one
           kind
           ,
           what
           must
           it
           be
           to
           believe
           that
           I
           receive
           him
           under
           neither
           ,
           but
           instead
           of
           him
           have
           Elements
           of
           Bread
           and
           Wine
           ?
           Surely
           nothing
           can
           be
           more
           efficacious
           to
           stir
           up
           Reverence
           and
           Devotion
           in
           us
           ,
           than
           to
           believe
           ,
           that
           God
           himself
           will
           personally
           enter
           under
           our
           Roof
           .
        
         
           The
           ninth
           
             Hinderance
             of
             the
             sincerity
             of
             devotion
             is
             ,
             that
             we
             make
             it
             in
             the
             power
             of
             a
             person
             to
             dispense
             in
             Oathes
             and
             Marriages
             contrary
             to
             the
             Law
             of
             God.
          
           To
           this
           I
           answer
           ,
           That
           some
           kind
           of
           Oaths
           ,
           the
           condition
           of
           the
           person
           and
           other
           Circumstances
           considered
           ,
           may
           be
           Iudged
           to
           be
           hurtful
           ,
           and
           not
           fit
           to
           be
           kept
           ,
           and
           the
           dispensation
           in
           them
           is
           ,
           no
           more
           than
           to
           Iudge
           or
           determine
           them
           to
           be
           so
           :
           and
           consequently
           to
           do
           
           this
           cannot
           be
           a
           hinderance
           but
           a
           furtherance
           to
           devotion
           ,
           nor
           is
           it
           contrary
           to
           the
           Law
           of
           God
           which
           commands
           nothing
           that
           's
           hurtful
           to
           be
           done
           .
           As
           for
           Marriages
           we
           acknowledge
           the
           Church
           may
           dispense
           in
           some
           degrees
           of
           Consanguinity
           and
           Affinity
           ,
           but
           in
           nothing
           contrary
           to
           the
           Law
           of
           God.
           
        
         
           His
           tenth
           pretended
           
             Obstruction
             of
             Devotion
             is
             ,
             that
             we
             make
             disobedience
             to
             the
             Church
             in
             Disputable
             matters
             ,
             more
             hainous
             than
             disobedience
             to
             Christ
             in
             unquestionable
             things
             ,
             as
             Marriage
             ,
          
           he
           saith
           ,
           
             in
             a
             Priest
             to
             be
             a
             greater
             crime
             than
             Fornication
             .
          
           I
           Answer
           ,
           That
           whether
           a
           Priest
           may
           Marry
           or
           no
           (
           supposing
           the
           Law
           of
           the
           Church
           forbidding
           it
           )
           is
           not
           a
           disputable
           matter
           ;
           but
           't
           is
           out
           of
           Question
           ,
           even
           by
           the
           Law
           of
           God
           that
           Obedience
           is
           to
           be
           given
           to
           the
           Commands
           or
           Prohibitions
           of
           the
           Church
           :
           The
           Antithesis
           therefore
           between
           disobedience
           to
           the
           Church
           ,
           in
           disputable
           matters
           ,
           and
           disobedience
           to
           the
           Laws
           of
           Christ
           in
           unquestionable
           things
           ,
           is
           not
           only
           impertinent
           to
           the
           Marriage
           of
           Priests
           which
           is
           unquestionably
           forbidden
           ;
           but
           supposing
           the
           matter
           to
           remain
           disputable
           after
           the
           Churches
           Prohibition
           ,
           destroys
           all
           obedience
           to
           the
           Church
           .
           But
           if
           it
           suppose
           them
           only
           disputable
           before
           ,
           then
           why
           may
           not
           the
           Church
           interpose
           her
           Iudgement
           ,
           and
           put
           them
           out
           of
           dispute
           ?
        
         
           But
           still
           it
           seems
           strange
           to
           them
           ,
           who
           either
           cannot
           or
           will
           not
           take
           the
           Word
           of
           
           Christ
           ,
           that
           is
           ,
           his
           Counsel
           of
           Chastitie
           ,
           
             that
             Marriage
             in
             a
             Priest
             should
             be
             a
             greater
             sin
             than
             Fornication
             .
          
           But
           he
           considers
           not
           ,
           that
           though
           Marriage
           in
           it self
           be
           honourable
           ,
           yet
           ,
           if
           it
           be
           prohibited
           to
           a
           certain
           order
           of
           persons
           ,
           by
           the
           Church
           to
           whom
           Christ
           himself
           commands
           us
           to
           give
           obedience
           ,
           and
           they
           oblige
           themselves
           by
           a
           voluntary
           vow
           to
           live
           in
           perpetual
           Chastity
           ,
           the
           Law
           of
           God
           commanding
           us
           to
           pay
           our
           Vows
           ,
           it
           loses
           its
           honour
           in
           such
           persons
           ,
           and
           if
           contracted
           after
           such
           vow
           made
           ,
           is
           in
           the
           language
           of
           the
           Fathers
           no
           better
           than
           Adultery
           .
           In
           the
           primitive
           Church
           it
           was
           the
           custome
           of
           some
           Younger
           Widdows
           to
           Dedicate
           themselves
           to
           the
           Service
           of
           the
           Church
           ,
           and
           in
           order
           thereunto
           to
           take
           upon
           them
           a
           peculiar
           habit
           ,
           and
           make
           a
           vow
           of
           continency
           for
           the
           future
           .
           Now
           in
           case
           they
           Married
           after
           this
           ,
           St.
           Paul
           himself
           ,
           1
           Tim.
           1.
           12.
           saith
           ,
           That
           they
           incurred
           Damnation
           ,
           because
           by
           so
           doing
           ,
           they
           made
           void
           their
           first
           faith
           ,
           that
           is
           ,
           as
           the
           Fathers
           Expound
           it
           ,
           the
           vow
           they
           had
           made
           .
           And
           the
           fourth
           Council
           of
           Carthage
           ,
           in
           which
           were
           214
           Bishops
           ,
           and
           among
           them
           St.
           Austin
           gives
           the
           Reason
           in
           these
           words
           ;
           
             If
             Wives
             who
             commit
             Adultery
             are
             guilty
             to
             their
             Husbands
             ,
             how
             much
             more
             shall
             such
             Widdows
             as
             change
             their
             Religious
             State
             ,
             be
             noted
             with
             the
             crime
             of
             Adultery
             ?
          
           And
           if
           this
           were
           so
           in
           Widdows
           ,
           much
           more
           in
           Priests
           ,
           if
           by
           Marrying
           they
           shall
           make
           void
           
           their
           first
           Faith
           given
           to
           God
           ,
           when
           they
           were
           consecrated
           in
           a
           more
           peculiar
           manner
           to
           his
           Service
           .
        
         
           Thus
           much
           may
           suffice
           for
           Answer
           to
           the
           Argument
           ,
           which
           with
           its
           intricate
           terms
           may
           seem
           to
           puzzle
           an
           unlearned
           Reader
           ,
           let
           us
           now
           speak
           a
           word
           to
           the
           true
           state
           of
           the
           Controversie
           ,
           which
           is
           ,
           whether
           Marriage
           or
           single
           life
           in
           a
           Priest
           be
           more
           apt
           to
           obstruct
           or
           further
           devotion
           .
           And
           St.
           Paul
           himself
           hath
           determined
           the
           Question
           ,
           1
           Cor.
           7.
           32.
           where
           he
           saith
           ,
           He
           that
           is
           unmarried
           careth
           for
           the
           things
           that
           belong
           to
           our
           Lord
           ,
           how
           he
           may
           please
           our
           Lord
           ;
           But
           he
           that
           is
           Married
           careth
           for
           the
           things
           that
           are
           of
           the
           World
           ,
           how
           be
           may
           please
           his
           Wife
           .
           This
           is
           the
           difference
           he
           putteth
           between
           the
           Married
           and
           Single
           life
           ,
           that
           this
           is
           apt
           to
           make
           us
           care
           for
           the
           things
           which
           belong
           to
           God
           ;
           and
           that
           to
           divert
           our
           thoughts
           from
           him
           to
           the
           things
           of
           the
           World.
           Iudge
           therefore
           which
           of
           these
           states
           is
           most
           convenient
           for
           Priests
           ,
           whose
           proper
           office
           it
           is
           to
           attend
           wholly
           to
           the
           things
           of
           God
           ?
        
         
           Having
           thus
           cleared
           Catholick
           Doctrines
           from
           being
           any
           wayes
           obstructive
           to
           good
           life
           or
           devotion
           ,
           I
           shall
           proceed
           to
           his
           third
           Argument
           ,
           by
           which
           he
           will
           still
           prove
           that
           Catholicks
           run
           a
           great
           hazard
           of
           their
           souls
           ,
           in
           adhering
           to
           the
           Communion
           of
           the
           Church
           of
           
             Rome
             ,
             Because
             it
             exposeth
             the
             Faith
             of
             Christians
             to
             so
             great
             uncertainty
             .
          
           This
           is
           
           a
           strange
           charge
           from
           the
           pen
           of
           a
           Protestant
           ,
           who
           hath
           no
           other
           certainty
           for
           his
           faith
           but
           every
           mans
           interpretation
           of
           the
           Letter
           of
           the
           Scriptures
           .
           But
           ,
           First
           he
           saith
           it
           doth
           this
           ,
           
             By
             making
             the
             Authority
             of
             the
             Scriptures
             to
             depend
             upon
             the
             infallibility
             of
             the
             Church
             ,
             when
             the
             Churches
             infallibility
             must
             be
             proved
             by
             the
             Scriptures
             .
          
        
         
           
             To
             this
             I
             Answer
             that
             the
             Authority
             of
             the
             Scripture
             ,
             not
             in
             it self
             ,
             for
             so
             it
             hath
             its
             Authority
             from
             God
             ;
             but
             in
             order
             to
             us
             and
             our
             belief
             of
             it
             ,
             depends
             upon
             the
             infallibility
             of
             the
             Church
             .
          
           
           
             And
             therefore
             St.
          
           Austin
           
             saith
             of
             himself
          
           ,
           That
           he
           would
           not
           believe
           the
           Gospel
           ,
           unless
           the
           Authority
           of
           the
           Catholick
           Church
           did
           move
           him
           .
           
             And
             if
             you
             ask
             him
             what
             moved
             him
             to
             submit
             to
             that
             Authority
             ;
             he
             tells
             you
             ,
          
           That
           besides
           the
           Wisdom
           he
           found
           in
           the
           Tenets
           of
           the
           Church
           ,
           there
           were
           many
           other
           things
           which
           most
           justly
           held
           him
           in
           it
           :
           as
           the
           consent
           of
           people
           and
           Nations
           ,
           an
           Authority
           begun
           by
           Miracles
           ,
           nourished
           by
           hope
           ,
           increased
           by
           Charity
           ,
           and
           established
           by
           Antiquity
           ,
           the
           succession
           of
           Priests
           ,
           from
           the
           very
           seat
           of
           St.
           Peter
           ,
           to
           whom
           our
           Lord
           commended
           the
           feeding
           of
           his
           Sheep
           ,
           unto
           the
           present
           Bishoprick
           .
           Lastly
           ,
           The
           very
           name
           of
           Catholick
           which
           this
           Church
           alone
           among
           so
           many
           Heresies
           hath
           not
           without
           cause
           obtained
           so
           particularly
           to
           her self
           ;
           that
           whereas
           all
           Hereticks
           would
           
           be
           called
           Catholicks
           ,
           yet
           if
           a
           stranger
           demand
           where
           the
           Catholicks
           go
           to
           Church
           ,
           none
           of
           these
           Hereticks
           dares
           to
           shew
           either
           his
           own
           house
           or
           Church
           .
           These
           (
           saith
           St.
           
             Austin
             ,
          
           )
           so
           many
           and
           great
           ,
           most
           dear
           bonds
           of
           the
           name
           of
           Christian
           ,
           do
           justly
           hold
           a
           believing
           man
           in
           the
           Catholick
           Church
           .
           
             These
             were
             the
             grounds
             which
             moved
             that
             great
             man
             to
             submit
             to
             her
             Authority
             :
             And
             when
             Catholick
             Authors
             prove
             the
             infallibility
             of
             the
             Church
             from
             Scriptures
             ,
             't
             is
             an
             Argument
          
           ad
           hominem
           
             to
             convince
             Protestants
             who
             will
             admit
             nothing
             but
             Scripture
             ,
             and
             yet
             when
             they
             are
             convinced
             ,
             quarrel
             at
             them
             as
             illogical
             disputants
             ,
             because
             they
             prove
             it
             from
             Scripture
             .
          
        
         
           Next
           he
           saith
           we
           overthrow
           all
           foundation
           of
           Faith
           ,
           because
           
             We
             will
             not
             believe
             our
             sences
             in
             the
             plainest
             objects
             of
             them
             .
          
           But
           what
           if
           God
           have
           interposed
           his
           Authority
           ,
           as
           he
           hath
           done
           in
           the
           case
           of
           the
           Eucharist
           ,
           where
           he
           tells
           us
           ,
           that
           
             it
             is
             his
             Body
          
           ,
           must
           we
           believe
           our
           sences
           rather
           than
           God
           ?
           or
           must
           we
           not
           believe
           them
           in
           other
           things
           ,
           because
           in
           the
           particular
           case
           of
           the
           Eucharist
           we
           must
           believe
           God
           ,
           rather
           than
           our
           sences
           ?
           Both
           these
           consequences
           you
           see
           are
           absurd
           :
           Now
           for
           the
           case
           it self
           ,
           in
           which
           he
           instances
           ,
           Dr.
           Taylor
           above
           cited
           confesses
           ,
           that
           they
           
             (
             viz.
          
           Catholicks
           )
           
             have
             a
             divine
             Revelation
             (
             viz.
          
           Christs
           word
           ,
           This
           is
           my
           Body
           )
           
             whose
             Litteral
             and
             Grammatical
             sence
             ,
             if
             that
             
             sence
             were
             intended
             ,
             would
             warrant
             them
             to
             do
             violence
             to
             all
             the
             Sciences
             ,
             in
             the
             Circle
          
           ;
           but
           ,
           I
           add
           ,
           it
           would
           be
           no
           precedent
           to
           them
           not
           to
           believe
           their
           sences
           in
           other
           the
           plainest
           objects
           of
           them
           ,
           as
           in
           the
           matter
           of
           Tradition
           ,
           or
           Christs
           body
           after
           the
           Resurrection
           .
        
         
           3.
           
           He
           saith
           that
           
             We
             expose
             faith
             to
             great
             uncertainty
             ,
             by
             denying
             to
             men
             the
             use
             of
             their
             Judgement
             and
             Reason
             as
             to
             matters
             of
             faith
             proposed
             by
             a
             Church
             ,
          
           that
           is
           ,
           we
           deny
           particular
           mens
           Iudgement
           ,
           as
           to
           matters
           of
           faith
           ,
           to
           be
           as
           good
           if
           not
           better
           than
           the
           Churches
           ,
           and
           to
           inferre
           from
           hen●e
           ,
           that
           we
           make
           Faith
           uncertain
           ,
           is
           just
           as
           if
           on
           the
           contrary
           one
           should
           say
           ,
           that
           Protestants
           make
           faith
           certain
           by
           exposing
           matter
           of
           faith
           determined
           by
           the
           Church
           ,
           to
           be
           discussed
           and
           reversed
           by
           the
           Iudgement
           and
           reason
           (
           or
           rather
           fancy
           )
           of
           every
           private
           man.
           We
           have
           good
           store
           of
           this
           kind
           of
           certainty
           in
           England
           .
           But
           as
           for
           the
           use
           of
           our
           Iudgement
           and
           Reason
           ,
           as
           to
           the
           matters
           themselves
           proposed
           by
           the
           Church
           ,
           it
           is
           the
           daily
           business
           of
           Divines
           and
           Preachers
           ,
           not
           only
           to
           shew
           them
           not
           to
           be
           repugnant
           to
           any
           natural
           truth
           ,
           but
           also
           to
           illustrate
           them
           with
           Arguments
           drawn
           from
           reason
           .
           But
           the
           use
           ,
           he
           would
           have
           of
           reason
           ,
           is
           I
           suppose
           ,
           to
           believe
           nothing
           ,
           but
           what
           his
           reason
           can
           comprehend
           ,
           and
           this
           is
           not
           only
           irrational
           in
           its
           self
           ,
           but
           contrary
           to
           the
           Doctrine
           of
           St.
           Paul
           ,
           where
           he
           
           commands
           us
           to
           captivate
           our
           understandings
           to
           the
           Obedience
           of
           Faith.
           
        
         
           4.
           
           He
           adds
           ,
           
             We
             expose
             faith
             to
             uncertainty
             by
             making
             the
             Church
             power
             extend
             to
             making
             new
             Articles
             of
             Faith.
          
           And
           this
           if
           it
           were
           true
           ,
           were
           something
           indeed
           to
           his
           purpose
           .
           But
           the
           Church
           never
           yet
           owned
           any
           such
           power
           ,
           in
           her
           General
           Councils
           ,
           but
           only
           to
           manifest
           and
           establish
           the
           Doctrine
           received
           from
           her
           Fore-fathers
           ;
           as
           is
           to
           be
           seen
           in
           the
           prooems
           of
           all
           the
           Sessions
           of
           the
           Council
           of
           Trent
           ,
           where
           the
           Fathers
           before
           they
           declare
           what
           is
           to
           be
           believed
           ,
           ever
           premise
           that
           what
           they
           declare
           ,
           is
           the
           same
           they
           have
           received
           by
           Tradition
           from
           the
           Apostles
           .
           And
           because
           it
           may
           happen
           that
           some
           particular
           Doctrine
           was
           not
           so
           plainly
           delivered
           to
           each
           part
           of
           the
           Church
           ,
           as
           it
           happened
           in
           St.
           Cyprians
           case
           ,
           concerning
           the
           non-rebaptization
           of
           Hereticks
           ,
           we
           acknowledge
           it
           is
           in
           her
           power
           ,
           
             to
             make
             that
             necessary
             to
             be
             believed
             which
             was
             not
             so
             before
             ,
          
           not
           by
           inventing
           new
           Articles
           ,
           but
           by
           declaring
           more
           explicitely
           the
           Truths
           contained
           in
           Scripture
           and
           Tradition
           .
        
         
           Lastly
           he
           saith
           ,
           
             We
             expose
             Faith
             to
             great
             uncertainty
             ,
          
           because
           the
           Church
           pretending
           to
           infallibility
           ,
           does
           not
           determine
           Controversies
           on
           foot
           among
           our selves
           .
           As
           if
           faith
           could
           not
           be
           certain
           ,
           unless
           all
           Controversies
           among
           particular
           men
           be
           determined
           ,
           what
           then
           becomes
           of
           the
           certainty
           of
           Protestants
           faith
           ,
           
           who
           could
           yet
           never
           find
           out
           a
           sufficient
           means
           to
           determine
           any
           one
           Controversie
           among
           them
           ?
           for
           if
           that
           means
           be
           plain
           Scripture
           ,
           what
           one
           Iudgeth
           plain
           ,
           another
           Iudgeth
           not
           so
           ,
           and
           they
           acknowledge
           no
           Iudge
           between
           them
           to
           decide
           the
           Controversie
           .
           As
           for
           the
           Catholick
           Church
           if
           any
           Controversies
           arise
           concerning
           the
           Doctrine
           delivered
           (
           as
           in
           St.
           Cyprians
           case
           )
           she
           determines
           the
           Controversie
           by
           declaring
           what
           is
           of
           Faith.
           And
           for
           other
           Controversies
           which
           belong
           not
           to
           faith
           ,
           she
           permits
           ,
           as
           St.
           Paul
           saith
           ,
           every
           one
           to
           abound
           in
           his
           own
           sence
           .
           And
           thus
           much
           in
           Answer
           to
           his
           third
           Argument
           ,
           by
           which
           ,
           and
           what
           hath
           been
           said
           to
           his
           former
           Objections
           ,
           it
           appears
           that
           he
           hath
           not
           at
           all
           proved
           what
           he
           asserted
           in
           his
           second
           Answer
           to
           the
           first
           Question
           ,
           viz.
           
             That
             all
             those
             who
             are
             in
             the
             Communion
             of
             the
             Church
             of
          
           Rome
           
             do
             run
             so
             great
             a
             hazard
             of
             their
             Salvation
             ,
             that
             none
             who
             have
             a
             care
             of
             their
             souls
             ought
             to
             embrace
             or
             continue
             in
             it
             .
          
           But
           he
           hath
           a
           third
           Answer
           for
           us
           ,
           in
           case
           the
           former
           faile
           ;
           and
           it
           is
           ,
        
         
           §
           .
           10.
           
           That
           
             a
             Protestant
             leaving
             the
             Communion
             of
             the
             Protestant
             Church
             doth
             incurr
             a
             greater
             guilt
             ,
             than
             one
             who
             was
             bred
             up
             in
             the
             Church
             of
          
           Rome
           ,
           
             and
             continues
             therein
             by
             invincible
             ignorance
             .
          
           This
           is
           the
           directest
           answer
           he
           gives
           to
           the
           Question
           ,
           and
           what
           it
           imports
           is
           this
           ,
           That
           invincible
           Ignorance
           (
           and
           
             he
             doth
             not
             know
             what
             
             allowance
             God
             will
             make
             for
             that
             neither
             )
          
           is
           the
           only
           Anchor
           which
           a
           Catholick
           hath
           to
           save
           himself
           by
           .
           If
           by
           discoursing
           with
           Protestants
           ,
           and
           reading
           their
           Books
           ,
           he
           be
           not
           sufficiently
           convinced
           ,
           whereas
           he
           ought
           in
           the
           supposition
           of
           the
           Answerer
           ,
           to
           be
           so
           ,
           that
           the
           Letter
           of
           the
           Scripture
           as
           interpretable
           by
           every
           private
           mans
           reason
           is
           a
           most
           certain
           Rule
           of
           Faith
           and
           Life
           ;
           but
           is
           still
           over-ruled
           by
           his
           own
           Motives
           ,
           (
           the
           same
           which
           held
           St.
           Austin
           in
           the
           bosome
           of
           the
           Catholick
           Church
           )
           he
           is
           guilty
           of
           wilful
           Ignorance
           and
           consequently
           a
           lost
           man
           ;
           there
           is
           no
           hope
           of
           Salvation
           for
           him
           .
           Much
           less
           for
           a
           Protestant
           who
           shall
           embrace
           the
           Catholick
           Communion
           ,
           because
           
             he
             is
             supposed
          
           (
           doubtless
           from
           the
           same
           Rule
           )
           
             to
             have
             sufficient
             conviction
             of
             the
             Errors
             of
             the
             Roman
             Church
             ,
             or
             is
             guilty
             of
             wilful
             Ignorance
             ,
             If
             he
             have
             it
             not
             ,
             which
             is
             a
             damnable
             sin
             ,
             and
             unrepented
             of
             destroyes
             salvation
             .
          
           So
           that
           now
           the
           upshot
           of
           the
           Answer
           to
           the
           Question
           ,
           Whether
           a
           Protestant
           embracing
           Catholick
           Religion
           upon
           the
           same
           motives
           ,
           which
           one
           bred
           and
           well
           grounded
           in
           it
           ,
           hath
           to
           remain
           in
           it
           ,
           may
           be
           equally
           saved
           with
           him
           ,
           comes
           to
           this
           ,
           that
           they
           shall
           both
           be
           damned
           ,
           though
           unequally
           ,
           because
           the
           converted
           Catholick
           more
           deeply
           ,
           than
           he
           that
           was
           bred
           so
           .
           And
           now
           who
           can
           but
           lament
           the
           sad
           condition
           of
           that
           great
           Doctor
           and
           Father
           of
           the
           Church
           ,
           and
           hitherto
           reputed
           St.
           Austin
           ,
           who
           rejecting
           
           the
           Manichees
           pretended
           rule
           of
           Scripture
           ,
           upon
           the
           aforesaid
           grounds
           ,
           left
           their
           Communion
           to
           embrace
           the
           Communion
           of
           the
           Church
           of
           Rome
           ?
           And
           what
           is
           become
           now
           of
           their
           distinction
           of
           points
           fundamental
           from
           not
           fundamental
           ,
           which
           heretofore
           they
           thought
           sufficient
           to
           secure
           both
           Catholicks
           and
           Protestants
           Salvation
           ,
           and
           to
           charge
           us
           with
           unconscionable
           uncharitableness
           in
           not
           allowing
           them
           to
           be
           sharers
           with
           us
           .
           The
           absurdness
           of
           these
           consequences
           may
           serve
           for
           a
           sufficient
           conviction
           of
           the
           nullity
           of
           his
           third
           and
           last
           answer
           to
           the
           first
           Question
           .
        
         
           As
           for
           what
           he
           saith
           to
           the
           second
           ,
           I
           agree
           so
           far
           with
           him
           ,
           that
           every
           Christian
           is
           bound
           to
           choose
           the
           Communion
           of
           the
           purest
           Church
           ,
           but
           which
           that
           Church
           is
           ,
           must
           be
           seen
           by
           the
           grounds
           it
           brings
           to
           prove
           the
           Doctrines
           it
           teaches
           ,
           to
           have
           been
           delivered
           by
           Christ
           and
           his
           Apostles
           .
           That
           Church
           is
           to
           be
           judged
           purest
           which
           hath
           the
           best
           grounds
           :
           and
           consequently
           it
           is
           of
           necessity
           to
           Salvation
           to
           embrace
           the
           communion
           of
           it
           .
        
         
           
             What
             then
             you
             are
             bound
             to
             do
             in
             reason
             and
             conscience
             is
             ,
             to
             see
             which
             Religion
             of
             the
             two
             ,
             hath
             the
             strongest
             Motives
             for
             it
             ,
             and
             to
             embrace
             that
             as
             you
             will
             answer
             the
             contrary
             to
             God
             and
             your
             own
             soul.
             To
             help
             you
             to
             do
             this
             ,
             and
             that
             the
             Answerer
             may
             have
             the
             less
             exception
             against
             them
             ,
             I
             will
             give
             you
             a
             Catalogue
             of
             Catholick
             Motives
             (
             though
             not
             all
             neither
             )
             in
             the
             words
             of
             the
             forecited
             
             Dr.
          
           Taylor
           ,
           
             advertising
             only
             for
             brevity
             sake
             ,
             I
             leave
             out
             some
             mentioned
             by
             him
             ,
             and
             that
             in
             these
             I
             set
             down
             ,
             you
             also
             give
             allowance
             for
             some
             expressions
             of
             his
             ,
             with
             which
             he
             hath
             mis-represented
             them
             :
             Thus
             then
             he
             ,
          
           Liberty
           of
           Proph.
           Sect.
           20.
           
           
             Speaking
             of
             Catholicks
          
           ,
           The
           beauty
           and
           Splendour
           of
           their
           Church
           ,
           their
           pompous
           (
           he
           should
           have
           said
           )
           solemn
           Service
           ;
           the
           stateliness
           and
           solemnity
           of
           the
           Hierarchy
           ,
           their
           name
           of
           Catholick
           ,
           which
           they
           suppose
           (
           he
           should
           have
           said
           ,
           their
           very
           Adversaries
           give
           them
           )
           as
           their
           own
           due
           ,
           and
           to
           concern
           no
           other
           Sect
           of
           Christians
           ;
           the
           Antiquity
           of
           many
           of
           their
           Doctrines
           ,
           (
           he
           should
           have
           said
           all
           )
           the
           continual
           succession
           of
           their
           Bishops
           ,
           their
           immediate
           derivation
           from
           the
           Apostles
           ;
           their
           Title
           to
           succeed
           St.
           Peter
           ,
           the
           flattering
           (
           he
           should
           have
           said
           due
           )
           expression
           of
           Minor
           Bishops
           (
           he
           means
           ,
           acknowledging
           the
           Pope
           head
           of
           the
           Church
           )
           which
           by
           being
           old
           records
           ,
           have
           obtained
           credibility
           ;
           the
           multitude
           and
           variety
           of
           People
           which
           are
           of
           their
           perswasion
           ;
           apparent
           consent
           with
           Antiquity
           in
           many
           Ceremonials
           ,
           which
           other
           Churches
           have
           rejected
           ;
           and
           a
           pretended
           and
           sometimes
           (
           he
           should
           have
           said
           alwayes
           )
           apparent
           consent
           with
           some
           elder
           Ages
           in
           matters
           Doctrinal
           ;
           The
           great
           consent
           of
           one
           part
           with
           another
           in
           that
           which
           most
           of
           them
           affirm
           to
           be
           
             de
             fide
          
           (
           of
           Faith
           )
           The
           great
           
           differences
           which
           are
           commenced
           among
           their
           Adversaries
           ,
           abusing
           the
           liberty
           of
           Prophecying
           into
           a
           very
           great
           licentiousness
           ;
           Their
           happiness
           of
           being
           Instruments
           in
           converting
           divers
           (
           he
           should
           rather
           have
           said
           of
           all
           )
           Nations
           .
           The
           piety
           and
           austerity
           of
           their
           Religious
           Orders
           of
           Men
           and
           Women
           ;
           The
           single
           life
           of
           their
           Priests
           and
           Bishops
           ,
           the
           severity
           of
           their
           Fasts
           ,
           and
           their
           exteriour
           observances
           ,
           the
           great
           reputation
           of
           their
           first
           Bishops
           for
           faith
           and
           sanctity
           ;
           the
           known
           holiness
           of
           some
           of
           those
           persons
           ,
           whose
           institutes
           the
           Religious
           persons
           pretend
           to
           imitate
           ;
           the
           oblique
           Arts
           and
           indirect
           proceedings
           of
           some
           of
           those
           who
           departed
           from
           them
           ,
           and
           amongst
           many
           other
           things
           the
           names
           of
           Heretick
           and
           Schismatick
           which
           they
           with
           infinite
           pertinacity
           (
           he
           should
           have
           said
           ,
           upon
           the
           same
           grounds
           the
           Fathers
           did
           )
           fasten
           upon
           all
           that
           disagree
           from
           them
           .
           These
           things
           ,
           saith
           he
           ,
           and
           divers
           others
           may
           very
           easily
           perswade
           persons
           of
           much
           reason
           ,
           and
           more
           piety
           to
           retain
           that
           which
           they
           know
           to
           have
           been
           the
           Religion
           of
           their
           Fore-fathers
           ,
           which
           had
           actually
           possession
           and
           seizure
           of
           mens
           understandings
           ,
           before
           the
           opposite
           professions
           (
           to
           wit
           of
           Protestant
           ,
           Presbyterian
           ,
           Anabaptist
           ,
           &c.
           )
           had
           a
           name
           .
        
         
           Thus
           Dr.
           Taylor
           ,
           an
           eminent
           and
           leading
           man
           amongst
           the
           Protestants
           ;
           and
           if
           he
           
           confess
           that
           these
           Motives
           were
           sufficient
           for
           a
           Catholick
           to
           retain
           his
           Religion
           ,
           they
           must
           be
           of
           like
           force
           to
           perswade
           a
           dis-interessed
           Protestant
           to
           embrace
           it
           ,
           unless
           the
           Protestants
           can
           produce
           Motives
           for
           their
           Religion
           of
           greater
           ,
           or
           at
           least
           equal
           force
           ,
           with
           these
           ,
           which
           so
           great
           a
           man
           among
           them
           confesseth
           ,
           that
           Catholicks
           have
           for
           theirs
           .
           Here
           therefore
           you
           must
           call
           upon
           the
           Author
           of
           the
           Paper
           you
           sent
           me
           to
           produce
           a
           Catalogue
           of
           grounds
           ,
           or
           at
           least
           some
           one
           ground
           for
           the
           Protestant
           Religion
           of
           greater
           or
           equal
           force
           with
           all
           these
           :
           And
           as
           Dr.
           Taylor
           saith
           ,
           divers
           others
           which
           he
           omitted
           ,
           viz.
           The
           Scripture
           interpreted
           by
           the
           consent
           of
           Fathers
           ,
           the
           determination
           of
           General
           Councils
           ,
           the
           known
           Maxime
           of
           Catholicks
           ,
           that
           nothing
           is
           to
           be
           believed
           of
           Faith
           ,
           but
           what
           was
           received
           from
           their
           Fore-fathers
           as
           handed
           down
           from
           the
           Apostles
           .
           The
           testimonie
           of
           the
           present
           Church
           ,
           of
           no
           less
           Authority
           now
           ,
           than
           in
           St.
           Austins
           time
           ,
           both
           for
           the
           Letter
           and
           the
           sence
           of
           the
           Scripture
           ,
           &c.
           
           Do
           this
           ,
           and
           the
           Controversie
           will
           quickly
           be
           at
           an
           end
           .
           Particular
           disputes
           are
           endless
           ,
           and
           above
           the
           understanding
           of
           such
           ,
           as
           are
           not
           learned
           ;
           but
           in
           grounds
           and
           principles
           ,
           't
           is
           not
           so
           hard
           for
           Reason
           and
           common
           sence
           to
           Iudge
           .
           That
           you
           may
           the
           better
           do
           it
           in
           your
           case
           ,
           I
           shall
           desire
           you
           to
           take
           these
           two
           Cautions
           along
           with
           you
           :
        
         
           First
           ,
           That
           the
           Subject
           of
           the
           present
           
           Controversie
           ,
           are
           not
           those
           Articles
           in
           which
           the
           Protestants
           agree
           with
           us
           ,
           and
           for
           which
           they
           may
           pretend
           to
           produce
           the
           same
           Motives
           ,
           we
           do
           :
           But
           in
           those
           in
           which
           they
           dissent
           from
           us
           such
           as
           are
           
             no
             Transubstantiation
             ,
             no
             Purgatory
             ,
             no
             honour
             due
             to
             Images
             ,
             no
             Invocation
             to
             Saints
             ,
             and
             the
             like
             ,
          
           in
           which
           the
           very
           Essence
           of
           Protestant
           ,
           as
           distinct
           from
           Catholick
           consists
           .
           What
           Motives
           they
           can
           or
           will
           produce
           for
           these
           .
           I
           do
           not
           foresee
           :
           The
           pretence
           of
           Scriptures
           being
           sufficiently
           plain
           hath
           no
           place
           here
           ,
           because
           then
           the
           foresaid
           Negatives
           would
           be
           necessary
           to
           be
           believed
           as
           divine
           Truths
           .
           And
           for
           their
           own
           Reason
           and
           Learning
           ,
           it
           will
           be
           found
           too
           light
           when
           put
           into
           the
           scale
           against
           that
           of
           the
           Catholick
           Church
           for
           so
           many
           Ages
           .
        
         
           The
           second
           Caution
           is
           ,
           That
           you
           be
           careful
           to
           distinguish
           between
           Protestants
           producing
           grounds
           for
           their
           own
           Religion
           ,
           and
           finding
           fault
           with
           ours
           .
           An
           Atheist
           can
           cavil
           and
           find
           fault
           with
           the
           grounds
           which
           learned
           men
           bring
           to
           prove
           a
           Deity
           ,
           such
           as
           are
           the
           Order
           of
           this
           visible
           World
           ,
           the
           general
           consent
           of
           Nations
           ,
           &c.
           
           In
           this
           an
           Atheist
           thinks
           he
           doth
           somewhat
           .
           But
           can
           he
           produce
           as
           good
           or
           better
           grounds
           for
           his
           own
           opinion
           ?
           No
           ,
           you
           see
           then
           't
           is
           one
           thing
           to
           produce
           grounds
           for
           what
           we
           hold
           ,
           and
           another
           to
           find
           fault
           with
           those
           which
           are
           produced
           by
           the
           contrary
           part
           .
           The
           latter
           
           hath
           made
           Controversie
           so
           long
           ,
           and
           the
           former
           will
           make
           it
           as
           short
           ;
           let
           the
           Answerer
           therefore
           instead
           of
           finding
           fault
           with
           our
           Motives
           produce
           his
           own
           for
           the
           Articles
           in
           Controversie
           ,
           and
           I
           am
           confident
           you
           will
           quickly
           discern
           which
           carry
           the
           most
           weight
           ,
           and
           consequently
           which
           are
           to
           be
           preferred
           .
        
      
       
         
         
           A
           Defence
           of
           the
           foregoing
           Answer
           to
           the
           Questions
           .
        
         
           CHAP.
           I.
           Of
           the
           Idolatry
           practised
           in
           the
           Church
           of
           Rome
           ,
           in
           the
           Worship
           of
           Images
           .
        
         
           
             The
             introduction
             ,
             concerning
             the
             occasion
             of
             the
             debate
             .
             The
             Church
             of
             Rome
             makes
             its
             members
             guilty
             of
             Hypocrisie
             or
             Idolatry
             :
             First
             ,
             Of
             the
             Worship
             of
             God
             by
             Images
             :
             Some
             propositions
             for
             clearing
             the
             notion
             of
             Divine
             Worship
             .
             It
             is
             in
             Gods
             power
             to
             determine
             the
             way
             of
             his
             Worship
             ,
             which
             being
             determined
             ,
             Gods
             Law
             ,
             and
             not
             our
             intention
             ,
             is
             to
             be
             the
             rule
             of
             Worship
             .
             The
             main
             question
             is
             ,
             Whether
             God
             hath
             forbidden
             the
             worshipping
             of
             himself
             by
             an
             Image
             ,
             under
             the
             notion
             of
             Idolatry
             ?
             Of
             the
             meaning
             of
             the
             second
             Commandment
             ,
             from
             the
             terms
             therein
             used
             ,
             the
             large
             sense
             and
             importance
             of
             them
             ,
             which
             cannot
             be
             understood
             only
             of
             Heathen
             Idols
             .
             Of
             the
             reason
             of
             that
             Law
             ,
             from
             Gods
             infinite
             and
             invisible
             nature
             :
             How
             far
             that
             hath
             been
             acknowledged
             by
             Heathens
             ?
             The
             Law
             against
             Image
             Worship
             no
             ceremonial
             Law
             respecting
             meerly
             the
             Iews
             ;
             the
             reason
             
             against
             it
             made
             more
             clear
             by
             the
             Gospel
             :
             The
             wiser
             Heathen
             did
             not
             worship
             their
             Images
             as
             Gods
             ,
             yet
             their
             worship
             condemned
             as
             Idolatry
             .
             The
             Christian
             Church
             believed
             the
             reason
             of
             this
             Law
             to
             be
             immutable
             ;
             Of
             the
             Doctrine
             of
             the
             second
             Council
             of
             Nice
             ;
             the
             opposition
             to
             it
             in
             
               Greece
               ,
               Germany
               ,
               France
            
             and
             England
             .
             Of
             the
             Scripture
             Instances
             of
             Idolatry
             contrary
             to
             the
             second
             Commandment
             ,
             in
             the
             Golden
             Calf
             ,
             and
             the
             Calves
             of
             Dan
             and
             Bethel
             .
             Of
             the
             distinctions
             used
             to
             excuse
             image-worship
             from
             being
             Idolatry
             :
             The
             vanity
             and
             folly
             of
             them
             .
             The
             instances
             supposed
             to
             be
             parallel
             answered
             .
          
        
         
           
             Madam
             ,
          
        
         
           §
           .
           1.
           
           THat
           increase
           of
           Controversies
           in
           my
           answer
           ,
           
           which
           the
           Proposer
           of
           the
           Questions
           ,
           calls
           a
           superfoetation
           ,
           was
           but
           the
           natural
           issue
           of
           his
           own
           Questions
           .
           To
           which
           ,
           I
           could
           not
           give
           a
           just
           answer
           ,
           without
           mentioning
           the
           hazards
           a
           person
           runs
           of
           his
           salvation
           in
           the
           communion
           of
           the
           
             Roman
             Church
          
           :
           and
           if
           he
           thinks
           these
           too
           many
           (
           as
           in
           truth
           they
           are
           )
           he
           ought
           to
           condemn
           that
           Church
           for
           it
           ,
           which
           hath
           been
           the
           cause
           of
           them
           .
           And
           ,
           I
           know
           
             no
             other
             end
             I
             had
             herein
             ,
          
           but
           to
           let
           you
           see
           ,
           there
           can
           be
           no
           reason
           to
           forsake
           the
           communion
           of
           our
           Church
           ,
           wherein
           the
           way
           of
           
           salvation
           is
           the
           same
           ,
           with
           that
           of
           the
           Apostolical
           and
           
             Primitive
             Church
          
           ,
           for
           another
           ,
           which
           hath
           degenerated
           so
           much
           from
           it
           ;
           as
           I
           hope
           will
           appear
           in
           the
           following
           Discourse
           .
        
         
           To
           wave
           therefore
           any
           farther
           debate
           ,
           
             concerning
             the
             terms
             or
             sense
             of
             the
             Questions
             :
             As
             to
             the
             occasion
             of
             them
             ,
          
           I
           could
           not
           but
           suppose
           it
           to
           relate
           to
           your
           own
           condition
           ,
           and
           I
           dare
           appeal
           to
           himself
           ,
           Whether
           the
           Question
           of
           the
           possibility
           of
           the
           salvation
           of
           a
           Protestant
           turn'd
           to
           the
           Church
           of
           Rome
           were
           moved
           for
           any
           other
           end
           ,
           than
           thereby
           the
           easier
           to
           draw
           persons
           of
           our
           Church
           into
           their
           communion
           ;
           which
           being
           so
           common
           ,
           and
           yet
           so
           weak
           an
           Artifice
           ,
           I
           had
           reason
           to
           premise
           an
           answer
           to
           that
           purpose
           :
           and
           I
           do
           still
           affirm
           ,
           that
           such
           a
           possibility
           being
           granted
           ,
           it
           is
           no
           sufficient
           Motive
           to
           any
           one
           to
           leave
           the
           communion
           of
           one
           Church
           for
           another
           .
           And
           whether
           this
           be
           to
           his
           Question
           or
           no
           ,
           I
           am
           sure
           it
           is
           very
           much
           to
           the
           purpose
           ,
           for
           which
           this
           Controversie
           was
           first
           started
           .
           I
           beseech
           you
           therefore
           Madam
           ,
           do
           not
           so
           much
           disparage
           your
           own
           Judgement
           ,
           and
           the
           Church
           you
           have
           been
           bred
           up
           in
           ,
           to
           forsake
           it
           ,
           till
           some
           better
           reason
           be
           offered
           ,
           than
           the
           Proposer
           pretends
           that
           his
           Questions
           imply
           :
           Which
           ,
           if
           not
           for
           your
           own
           sake
           ,
           yet
           for
           mine
           I
           desire
           you
           to
           insist
           upon
           ,
           that
           I
           may
           know
           one
           reason
           at
           least
           from
           them
           ,
           (
           which
           I
           cannot
           yet
           procure
           ,
           although
           I
           
           have
           often
           requested
           it
           )
           why
           the
           believing
           all
           the
           ancient
           Creeds
           and
           leading
           a
           good
           life
           ,
           may
           not
           be
           sufficient
           to
           salvation
           ,
           unless
           one
           be
           of
           the
           communion
           of
           the
           Church
           of
           Rome
           ?
           But
           lest
           I
           should
           be
           thought
           to
           digress
           ,
           I
           return
           to
           his
           Papers
           ,
           and
           am
           willing
           to
           pass
           over
           his
           unhandsome
           reflection
           on
           our
           
             Church
             as
             in
             a
             sinking
             condition
             ,
          
           which
           God
           hath
           hitherto
           preserved
           ,
           and
           I
           hope
           will
           do
           ,
           to
           the
           confusion
           of
           its
           enemies
           :
           But
           why
           he
           should
           call
           my
           comparison
           a
           supposition
           ,
           and
           his
           own
           a
           truth
           ,
           before
           he
           proved
           their
           Church
           to
           be
           the
           
             Catholick
             Church
          
           ,
           I
           am
           yet
           to
           seek
           .
           And
           so
           I
           come
           to
           the
           main
           business
           .
        
         
           §
           .
           2.
           
           
             My
             second
             answer
             was
          
           ,
           That
           all
           those
           who
           are
           in
           the
           communion
           of
           the
           Church
           of
           Rome
           ,
           do
           run
           so
           great
           a
           hazard
           of
           their
           salvation
           ,
           that
           none
           who
           have
           a
           care
           of
           their
           souls
           ,
           ought
           to
           embrace
           it
           ,
           or
           continue
           in
           it
           .
           
             which
             I
             am
             amazed
             he
             should
             say
             ,
          
           was
           not
           pertinent
           to
           the
           Question
           ,
           
             if
             the
          
           Question
           
             were
             propounded
             for
             any
             ones
             satisfaction
             ,
             that
             doubted
             which
          
           Churches
           
             communion
             it
             were
             best
             to
             embrace
             ?
             This
             I
             proved
             ,
          
        
         
           1.
           
           Because
           
             They
             must
             by
             the
             terms
             of
             that
             communion
             ,
          
           
           
             be
             guilty
             either
             of
             Hypocrisie
             or
             Idolatry
          
           ;
           either
           of
           which
           ,
           are
           sins
           inconsistent
           with
           salvation
           .
           Here
           
             he
             charges
             me
             with
             a
             contradiction
             ,
          
           because
           I
           overprove
           what
           I
           intended
           ;
           but
           he
           may
           easily
           excuse
           me
           from
           it
           ,
           if
           he
           will
           allow
           the
           possibility
           
           of
           salvation
           to
           any
           one
           who
           commits
           any
           wilful
           sins
           ;
           for
           in
           the
           case
           of
           any
           such
           sins
           ,
           it
           is
           true
           ,
           that
           they
           are
           inconsistent
           with
           salvation
           ,
           and
           yet
           he
           that
           doth
           commit
           them
           ,
           doth
           but
           run
           the
           hazzard
           of
           salvation
           ,
           because
           he
           may
           repent
           of
           them
           .
           
             But
             if
             it
             be
             a
             contradiction
             to
             say
             ,
             that
             some
             sins
             are
             inconsistent
             with
             salvation
             ,
             yet
             those
             who
             commit
             them
             ,
             may
             be
             saved
             ,
             though
             hardly
          
           ;
           he
           must
           make
           all
           who
           commit
           any
           wilful
           sin
           to
           be
           unavoidably
           damned
           ;
           and
           then
           it
           is
           to
           no
           purpose
           ,
           what
           Church
           we
           are
           of
           .
           The
           meaning
           therefore
           was
           this
           ,
           That
           Hypocrisie
           and
           Idolatry
           ,
           are
           sins
           inconsistent
           with
           a
           state
           of
           salvation
           ;
           and
           there
           is
           no
           way
           to
           escape
           being
           damned
           ,
           but
           by
           the
           repentance
           of
           those
           who
           are
           guilty
           of
           them
           .
           (
           But
           of
           this
           more
           at
           large
           in
           the
           vindication
           of
           my
           third
           Answer
           )
           and
           those
           who
           are
           in
           the
           communion
           of
           the
           Church
           of
           Rome
           ,
           must
           be
           guilty
           either
           of
           the
           one
           or
           the
           other
           of
           these
           ,
           I
           proved
           by
           this
           Argument
           ,
           
             That
             Church
             which
             requires
             giving
             to
             the
             creature
             the
             Worship
             due
             only
             to
             the
             Creator
             ,
             makes
             the
             members
             of
             it
             guilty
             of
             Hypocrisie
             or
             Idolatry
             ;
             but
             the
             Church
             of
          
           Rome
           
             in
             the
             Worship
             of
             God
             by
             Images
             ,
             the
             adoration
             of
             Bread
             in
             the
             Eucharist
             ,
             and
             the
             formal
             invocation
             of
             Saints
             ,
          
           doth
           require
           giving
           to
           the
           creature
           the
           worship
           due
           only
           to
           the
           Creator
           ,
           therefore
           it
           makes
           the
           members
           of
           it
           guilty
           of
           Hypocrisie
           or
           Idolatry
           .
           
           Which
           I
           did
           prove
           by
           parts
           .
        
         
           1.
           
           §
           .
           3.
           
           
             Concerning
             the
          
           Worship
           of
           God
           
             by
             Images
          
           ,
           
           
             I
             proved
             that
             it
             could
             not
             be
             terminated
             on
          
           God
           ,
           
             because
             in
             the
             second
             Commandment
             he
             not
             only
             denys
             to
             receive
             it
             ,
             but
             threatens
             to
             punish
             those
             who
             give
             it
             .
             To
             this
             he
             answers
          
           1.
           
           That
           it
           is
           a
           contradiction
           to
           say
           ,
           that
           it
           is
           the
           worship
           of
           God
           by
           an
           Image
           ,
           and
           yet
           be
           terminated
           wholly
           on
           the
           creature
           .
           2.
           
           That
           this
           is
           built
           ,
           on
           a
           mistake
           of
           the
           nature
           of
           humane
           acts
           ,
           which
           though
           they
           ought
           to
           be
           governed
           by
           the
           Law
           of
           God
           ,
           yet
           when
           they
           swerve
           from
           it
           ,
           cease
           not
           to
           tend
           to
           their
           own
           proper
           objects
           :
           and
           that
           Gods
           prohibition
           of
           such
           or
           such
           a
           kind
           of
           Worship
           ,
           may
           make
           it
           to
           be
           unlawful
           ,
           but
           hinders
           not
           the
           act
           from
           tending
           ,
           whither
           it
           is
           intended
           ;
           
             which
             he
             proves
          
           by
           the
           prayers
           of
           Thieves
           and
           Murderers
           ,
           to
           God
           for
           good
           success
           ;
           the
           Iews
           offering
           to
           God
           in
           Sacrifice
           the
           blind
           and
           the
           lame
           ,
           which
           he
           hath
           forbidden
           ;
           Cains
           offering
           a
           Sacrifice
           to
           God
           ,
           which
           he
           refused
           to
           accept
           of
           ;
           
             from
             whence
             he
             concludes
          
           ,
           That
           though
           God
           should
           have
           forbidden
           men
           to
           worship
           him
           by
           Images
           ,
           yet
           it
           doth
           not
           follow
           ,
           but
           the
           worship
           so
           given
           ,
           would
           be
           terminated
           on
           him
           .
           3.
           
           That
           the
           second
           Commandment
           only
           forbids
           the
           worship
           of
           Idols
           ,
           or
           the
           giving
           the
           Soveraign
           honour
           due
           to
           God
           to
           an
           Idol
           ;
           but
           this
           doth
           not
           forbid
           the
           worship
           of
           Images
           ,
           because
           they
           give
           to
           them
           only
           an
           inferiour
           and
           relative
           honour
           ,
           
           and
           not
           ,
           that
           worship
           which
           is
           due
           to
           God.
           
             This
             is
             the
             substance
             of
             his
             answer
             :
             but
             to
             let
             you
          
           see
           
             the
             insufficiency
             of
             it
             ,
             I
             shall
             prove
             these
             two
             things
             :
             1.
             
             That
             where
             God
             hath
             prohibited
             any
             particular
             way
             or
             means
             of
             giving
             worship
             to
             himself
             ,
             that
             worship
             so
             given
             ,
             cannot
             be
             said
             to
             be
             terminated
             on
             him
             .
             2.
             
             That
             God
             in
             the
             second
             Commandment
             hath
             expresly
             prohibited
             the
             giving
             any
             worship
             to
             himself
             by
             an
             Image
             ;
             and
             not
             barely
             the
             worship
             of
             Idols
             .
          
        
         
           1.
           
           That
           where
           God
           hath
           prohibited
           any
           particular
           way
           or
           means
           of
           giving
           worship
           to
           himself
           ,
           that
           worship
           so
           given
           ,
           cannot
           be
           said
           to
           be
           terminated
           on
           him
           :
           And
           however
           new
           this
           way
           of
           proposing
           this
           Argument
           ,
           seems
           to
           him
           ,
           I
           do
           not
           question
           to
           make
           it
           good
           ,
           notwithstanding
           his
           so
           peremptory
           denying
           it
           ,
           as
           absolutely
           false
           .
           But
           in
           order
           to
           the
           clearing
           of
           it
           ,
           I
           shall
           lay
           down
           these
           Propositions
           .
        
         
           1.
           
           That
           worship
           is
           nothing
           else
           but
           an
           external
           signification
           of
           honour
           and
           respect
           .
           For
           we
           do
           not
           here
           speak
           concerning
           the
           bare
           internal
           acts
           of
           the
           mind
           ;
           but
           of
           the
           way
           whereby
           the
           esteem
           we
           have
           in
           our
           minds
           ,
           is
           expressed
           in
           such
           a
           manner
           as
           to
           give
           honour
           to
           that
           which
           we
           so
           esteem
           .
        
         
           2.
           
           That
           the
           signification
           of
           honour
           ,
           which
           is
           due
           to
           God
           is
           not
           to
           be
           measured
           by
           the
           intentions
           of
           men
           ,
           against
           the
           declared
           will
           
           of
           God.
           For
           ,
           it
           being
           in
           his
           power
           to
           determine
           in
           what
           way
           he
           will
           be
           worshipped
           ,
           we
           are
           not
           to
           enquire
           ,
           whether
           men
           do
           intend
           any
           act
           of
           theirs
           for
           his
           honour
           ;
           but
           whether
           God
           doth
           allow
           it
           or
           no
           ?
           And
           herein
           lyes
           his
           great
           mistake
           in
           thinking
           ,
           
             That
             mens
             intentions
             are
             to
             be
             the
             rule
             of
             Divine
             Worship
             :
          
           so
           that
           what
           they
           design
           for
           the
           honour
           of
           God
           ,
           must
           needs
           end
           in
           it
           .
           Whereas
           ,
           if
           God
           hath
           the
           power
           of
           making
           a
           rule
           for
           his
           own
           worship
           ,
           he
           cannot
           be
           honoured
           by
           mens
           doing
           any
           thing
           against
           his
           declared
           Will
           ,
           whatever
           their
           intention
           be
           .
           For
           ,
           then
           God
           might
           be
           honoured
           by
           the
           most
           palpable
           acts
           of
           disobedience
           ;
           which
           is
           a
           plain
           contradiction
           ;
           for
           what
           can
           be
           greater
           dishonour
           to
           God
           ,
           than
           to
           break
           his
           Laws
           for
           his
           Honour
           .
        
         
           3.
           
           The
           Divine
           Law
           being
           the
           rule
           of
           Worship
           ,
           all
           prohibited
           wayes
           of
           worship
           must
           receive
           that
           denomination
           which
           God
           himself
           gives
           them
           .
           As
           if
           a
           Prince
           should
           declare
           it
           by
           his
           Laws
           ,
           to
           be
           Treason
           for
           any
           man
           to
           bow
           down
           to
           a
           Sign-Post
           with
           his
           head
           upon
           it
           ,
           under
           pretence
           of
           giving
           the
           greater
           honour
           to
           his
           Prince
           ;
           I
           desire
           to
           know
           ,
           whether
           a
           mans
           intentions
           of
           honouring
           his
           Prince
           thereby
           ,
           excuse
           him
           from
           Treason
           or
           no
           ?
           So
           it
           is
           in
           our
           case
           ,
           if
           God
           absolutely
           prohibits
           the
           worship
           of
           himself
           by
           an
           Image
           ,
           whatever
           the
           intention
           of
           the
           person
           be
           ,
           and
           calls
           this
           
           by
           the
           name
           of
           Idolatry
           ,
           no
           mans
           directing
           the
           intention
           of
           his
           mind
           beyond
           the
           Image
           ,
           can
           excuse
           him
           from
           it
           .
           From
           whence
           ,
           it
           necessarily
           follows
           ,
           that
           the
           worship
           of
           God
           by
           an
           Image
           ,
           when
           himself
           hath
           prohibited
           it
           ,
           and
           declared
           it
           Idolatry
           ,
           as
           I
           shall
           prove
           he
           hath
           done
           in
           the
           second
           Commandment
           ,
           cannot
           be
           terminated
           on
           God
           ,
           but
           only
           on
           the
           Image
           ;
           for
           no
           man
           will
           be
           so
           absurd
           ,
           as
           to
           say
           ,
           that
           an
           act
           of
           Idolatry
           is
           terminated
           upon
           God.
           By
           which
           we
           see
           ,
           how
           far
           it
           is
           
             from
             the
             appearance
             of
             a
             contradiction
             ,
          
           to
           say
           that
           the
           worship
           of
           God
           by
           an
           Image
           being
           declared
           to
           be
           Idolatry
           by
           himself
           ,
           should
           be
           terminated
           wholly
           on
           the
           creature
           ,
           (
           which
           are
           but
           other
           words
           explaining
           the
           nature
           of
           Idolatry
           )
           and
           what
           an
           easie
           answer
           will
           take
           off
           all
           his
           other
           Instances
           .
           For
           those
           do
           not
           suppose
           ,
           
             any
             prohibited
             object
          
           or
           means
           of
           worship
           ,
           which
           is
           the
           only
           thing
           we
           speak
           of
           ;
           but
           either
           praying
           to
           the
           true
           God
           for
           bad
           ends
           ,
           
             as
             in
             the
             case
             of
             Thieves
             and
             Murderers
             praying
             for
             good
             success
          
           ;
           or
           bringing
           something
           in
           Sacrifice
           to
           him
           which
           he
           had
           forbidden
           ,
           
             as
             the
             Iews
             offering
             the
             blind
             and
             the
             lame
             :
          
           or
           some
           miscarriage
           in
           the
           minds
           of
           them
           that
           sacrifice
           or
           pray
           to
           him
           ,
           as
           in
           
             Cains
             oblation
             ,
             and
             wicked
             mens
             prayers
          
           ;
           but
           all
           these
           are
           very
           remote
           from
           the
           present
           debate
           ,
           concerning
           an
           object
           or
           
             means
             of
             worship
          
           prohibited
           by
           God
           
           himself
           under
           the
           notion
           of
           Idolatry
           .
           This
           being
           cleared
           ,
           I
           come
           to
           prove
           ,
        
         
           §
           .
           4.
           2.
           
           That
           God
           in
           the
           second
           Commandment
           hath
           expresly
           prohibited
           the
           giving
           any
           worship
           to
           himself
           by
           an
           Image
           :
           
           and
           not
           meerly
           
             giving
             the
             worship
             of
             God
             to
             Idols
             ,
          
           as
           he
           asserts
           .
           Our
           Controversie
           now
           being
           about
           the
           sense
           of
           a
           Law
           ,
           the
           best
           wayes
           we
           have
           to
           find
           out
           the
           meaning
           of
           it
           ,
           are
           either
           ,
           from
           the
           terms
           wherein
           it
           is
           expressed
           ,
           or
           from
           the
           reason
           annexed
           to
           it
           ;
           or
           from
           the
           judgement
           of
           those
           whom
           we
           believe
           best
           able
           to
           understand
           and
           interpret
           it
           .
           I
           shall
           therefore
           prove
           that
           to
           be
           the
           meaning
           of
           this
           
             Law
             of
             God
          
           which
           I
           have
           set
           down
           ,
           from
           every
           one
           of
           these
           wayes
           .
        
         
           1.
           
           From
           the
           terms
           wherein
           the
           Law
           is
           expressed
           :
           this
           I
           the
           rather
           insist
           upon
           ,
           because
           it
           is
           the
           way
           himself
           hath
           chosen
           :
           for
           he
           saith
           ,
           
             The
             Hebrew
             word
          
           Pesel
           ,
           
             in
             Latin
          
           Sculptile
           
             is
             used
             in
             Scripture
             to
             signifie
             an
             Idol
             ,
             and
             so
             the
             LXX
             .
             translate
             it
             in
             this
             place
             by
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           therefore
           saith
           ,
           
             it
             was
             an
             artifice
             of
             the
             Protestants
             to
             translate
             it
             Image
             instead
             of
             Idol
             ,
             and
             not
             any
             certain
             kind
             of
             Image
             neither
             ,
             but
             any
             whatsoever
             ;
             Thou
             shalt
             not
             make
             to
             thy self
             any
             graven
             Image
             ,
             instead
             of
             ,
             Thou
             shalt
             not
             make
             to
             thy self
             an
             Idol
             .
          
           By
           his
           own
           acknowledgement
           then
           ,
           we
           are
           to
           judge
           the
           sense
           of
           the
           Law
           ,
           by
           the
           importance
           of
           the
           words
           therein
           used
           ;
           
           but
           I
           shall
           prove
           ,
           First
           ,
           That
           supposing
           Pesel
           did
           signifie
           only
           an
           Idol
           ,
           yet
           that
           were
           not
           enough
           .
           Secondly
           ,
           That
           Pesel
           is
           very
           properly
           rendred
           by
           the
           Protestants
           ,
           and
           that
           it
           doth
           not
           signifie
           barely
           an
           Idol
           .
        
         
           1.
           
           Supposing
           that
           were
           the
           signification
           of
           Pesel
           which
           he
           contends
           for
           ,
           that
           were
           not
           enough
           ,
           unless
           there
           had
           been
           no
           other
           word
           but
           that
           used
           in
           the
           Law
           :
           but
           another
           word
           is
           added
           to
           prevent
           a
           mistake
           of
           that
           nature
           ,
           of
           as
           large
           a
           signification
           as
           may
           be
           to
           this
           purpose
           :
           which
           is
           ,
           Themuna
           ,
           which
           they
           render
           similitude
           as
           well
           as
           we
           ,
           and
           is
           never
           used
           in
           the
           whole
           Scripture
           to
           signifie
           such
           an
           Idol
           as
           he
           supposes
           this
           Law
           intends
           .
           To
           what
           purpose
           then
           are
           words
           of
           the
           largest
           signification
           put
           into
           a
           Law
           ;
           if
           the
           sense
           be
           limited
           according
           to
           the
           most
           narrow
           acceptation
           of
           one
           word
           mentioned
           therein
           ?
           For
           there
           is
           no
           kind
           of
           Image
           ,
           whether
           graven
           ,
           or
           painted
           ,
           whether
           of
           a
           real
           or
           imaginary
           being
           ,
           but
           is
           comprehended
           under
           the
           signification
           of
           the
           words
           set
           down
           in
           the
           Law
           :
           for
           not
           only
           the
           making
           a
           similitude
           in
           general
           ,
           is
           forbidden
           ,
           but
           
             any
             kind
             of
             similitude
             whether
             of
             things
             in
             Heaven
             ,
             or
             Earth
             ,
             or
             under
             the
             Earth
             ,
             to
             bow
             down
             to
             them
             ,
             or
             worship
             them
             .
          
           I
           confess
           it
           cannot
           enter
           into
           my
           mind
           ,
           how
           God
           should
           have
           forbidden
           the
           worship
           of
           Images
           by
           more
           express
           and
           emphatical
           words
           than
           he
           hath
           
           done
           ;
           and
           if
           he
           had
           used
           any
           other
           words
           ,
           their
           sense
           might
           as
           well
           have
           been
           perverted
           as
           these
           are
           .
           If
           a
           Prince
           should
           under
           a
           very
           severe
           penalty
           forbid
           all
           his
           subjects
           making
           any
           Image
           or
           resemblance
           ,
           with
           an
           intent
           to
           give
           honour
           to
           him
           by
           kneeling
           before
           them
           ;
           would
           not
           that
           man
           be
           thought
           very
           ridiculous
           ,
           who
           should
           go
           about
           to
           interpret
           the
           Law
           thus
           ,
           that
           the
           Prince
           did
           not
           forbid
           them
           making
           any
           picture
           of
           himself
           or
           his
           Son
           ,
           or
           any
           of
           his
           Favourites
           (
           for
           the
           worship
           of
           these
           could
           not
           but
           redound
           to
           his
           own
           Honour
           )
           but
           only
           that
           they
           should
           make
           the
           Image
           of
           an
           Ape
           ,
           or
           an
           Ass
           ,
           or
           a
           Tyger
           ,
           thinking
           to
           honour
           their
           Prince
           thereby
           ?
           Much
           such
           an
           exposition
           is
           that
           here
           given
           of
           the
           Law
           ;
           God
           forbids
           any
           Image
           or
           similitude
           to
           be
           made
           with
           respect
           to
           his
           worship
           (
           for
           it
           is
           ridiculous
           to
           imagine
           the
           Law
           means
           any
           thing
           else
           )
           but
           ,
           he
           saith
           ,
           
             This
             Law
             must
             not
             be
             understood
             to
             exclude
             a
             Crucifix
             ,
          
           nor
           I
           suppose
           any
           Image
           of
           God
           himself
           :
           (
           at
           least
           as
           he
           appeared
           of
           old
           ;
           )
           nor
           
             of
             his
             Saints
             or
             Angels
             ,
             with
             an
             intention
             to
             worship
             God
             by
             them
          
           ;
           but
           only
           they
           should
           not
           worship
           Apis
           or
           Dagon
           ,
           an
           Ichneumon
           or
           a
           Crocodile
           ,
           or
           any
           of
           the
           most
           ridiculous
           follies
           of
           the
           Heathen
           .
           If
           this
           had
           been
           the
           meaning
           of
           the
           Law
           ,
           why
           was
           it
           not
           more
           plainly
           expressed
           ?
           Why
           were
           none
           of
           the
           words
           elsewhere
           used
           ,
           by
           way
           of
           contempt
           of
           the
           
           
             Heathen
             Idols
          
           here
           mentioned
           ,
           as
           being
           less
           lyable
           to
           ambiguity
           ?
           Why
           in
           so
           short
           a
           comprehension
           of
           Laws
           ,
           is
           this
           Law
           so
           much
           inlarged
           above
           what
           it
           might
           have
           been
           ,
           if
           all
           that
           he
           saith
           ,
           were
           only
           meant
           by
           it
           ?
           For
           then
           the
           meaning
           of
           the
           two
           first
           Precepts
           might
           have
           been
           summed
           up
           in
           very
           few
           words
           :
           
             You
             shall
             have
             no
             other
             Gods
             but
             me
          
           ;
           and
           you
           
             shall
             worship
             the
             Images
             of
             no
             other
             Gods
             but
             me
             .
          
           This
           is
           his
           meaning
           ,
           but
           far
           enough
           from
           being
           that
           of
           the
           
             second
             Commandment
          
           .
        
         
           2.
           
           The
           only
           word
           he
           insists
           upon
           which
           is
           Pesel
           ,
           is
           very
           properly
           rendred
           
             an
             Image
          
           ,
           and
           it
           doth
           not
           signifie
           barely
           an
           Idol
           :
           the
           word
           properly
           signifies
           any
           thing
           that
           is
           carved
           ,
           or
           
             cut
             out
             of
             wood
             or
             stone
             :
          
           and
           it
           is
           no
           less
           than
           forty
           several
           times
           rendred
           by
           the
           LXX
           .
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           sculptile
           ,
           and
           but
           thrice
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           which
           is
           very
           observable
           ,
           although
           Exod.
           20.
           4.
           they
           render
           it
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           yet
           in
           the
           repetition
           of
           the
           
             Law
             ,
             Deut.
          
           5.
           8.
           the
           
             Alexandrian
             MS.
          
           hath
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           Deut.
           4.
           16.
           in
           other
           Copies
           of
           the
           LXX
           .
           the
           same
           word
           is
           translated
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           from
           whence
           it
           is
           plain
           ,
           that
           when
           they
           translate
           it
           by
           an
           Idol
           ,
           they
           mean
           no
           more
           thereby
           than
           a
           
             graven
             image
          
           ,
           and
           Isa.
           40.
           18.
           they
           translate
           it
           ,
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           is
           properly
           an
           image
           ;
           so
           that
           no
           assistance
           can
           be
           given
           him
           by
           that
           translation
           ;
           and
           the
           
             Vulgar
             Latin
          
           it self
           useth
           
             Idolum
             ,
             
             Sculptile
          
           and
           Imago
           ,
           all
           to
           express
           the
           same
           thing
           ,
           Isa.
           44.
           9
           ,
           10
           ,
           13.
           
           By
           which
           it
           appears
           ,
           that
           any
           Image
           being
           made
           so
           far
           the
           object
           of
           Divine
           Worship
           ,
           that
           men
           do
           bow
           down
           before
           it
           ;
           doth
           thereby
           become
           an
           Idol
           ,
           and
           on
           that
           account
           is
           forbidden
           in
           this
           Commandment
           .
        
         
           §
           .
           5.
           3.
           
           We
           consider
           the
           reason
           given
           of
           this
           Law
           ,
           
           which
           will
           more
           fully
           explain
           the
           meaning
           of
           it
           ;
           which
           the
           Scripture
           tells
           us
           ,
           was
           derived
           from
           Gods
           infinite
           and
           incomprehensible
           nature
           ,
           which
           could
           not
           be
           represented
           to
           men
           ,
           but
           in
           a
           way
           that
           must
           be
           an
           infinite
           disparagement
           to
           it
           .
           
           
             To
             whom
             will
             ye
             liken
             God
             ?
             or
             what
             likeness
             will
             ye
             compare
             unto
             him
             ?
          
           
           
             The
             workman
             melteth
             a
             graven
             Image
             ,
             and
             the
             Goldsmith
             spreadeth
             it
             over
             with
             Gold
             ,
          
           
           &c.
           
           
             Have
             ye
             not
             known
             ?
             Have
             ye
             not
             heard
             ?
             Hath
             it
             not
             been
             told
             you
             from
             the
             beginning
             ?
          
           
           
             Have
             ye
             not
             understood
             from
             the
             foundation
             of
             the
             earth
             ?
             It
             is
             he
             that
             sitteth
             upon
             the
             circle
             of
             the
             earth
             ,
          
           &c.
           
           I
           desire
           to
           know
           whether
           this
           reason
           be
           given
           against
           
             Heathen
             Idols
          
           ,
           or
           those
           Images
           which
           were
           worshipped
           for
           Gods
           or
           no
           ?
           or
           whether
           ,
           by
           this
           reason
           God
           doth
           not
           declare
           ,
           that
           all
           worship
           given
           to
           him
           by
           any
           visible
           representation
           of
           him
           ,
           is
           extreamly
           dishonourable
           to
           him
           ?
           And
           to
           this
           purpose
           ,
           when
           this
           Precept
           is
           enforced
           on
           the
           people
           of
           Israel
           by
           a
           very
           particular
           caution
           ,
           Deut.
           4.
           15
           ,
           16
           ,
           &c.
           
           
             Take
             ye
             therefore
             
             good
             heed
             to
             your selves
             ,
             lest
             ye
             corrupt
             your selves
             and
             make
             you
             a
             graven
             Image
             ,
             the
             similitude
             of
             any
             figure
             ,
             &c.
          
           the
           ground
           of
           that
           caution
           ,
           is
           expressed
           in
           these
           words
           ,
           
             For
             ye
             saw
             no
             manner
             of
             similitude
             on
             the
             day
             that
             the
             Lord
             spake
             unto
             you
             .
          
           If
           the
           whole
           intention
           of
           the
           Law
           ,
           were
           only
           to
           keep
           them
           from
           worshipping
           the
           
             Heathen
             Idols
          
           ,
           or
           
             Images
             for
             Gods
          
           ,
           to
           what
           purpose
           is
           it
           here
           mentioned
           
             that
             they
             saw
             no
             similitude
             of
             God
             when
             he
             spake
             to
             them
             ?
          
           For
           although
           God
           appeared
           with
           a
           similitude
           then
           ,
           yet
           there
           might
           have
           been
           great
           reason
           against
           Worshipping
           the
           
             Heathen
             Idols
          
           ,
           or
           fixing
           the
           intention
           of
           their
           Worship
           upon
           the
           
             bare
             Image
          
           .
           But
           this
           was
           a
           very
           great
           reason
           ,
           why
           they
           ought
           not
           to
           think
           of
           honouring
           God
           by
           an
           Image
           ;
           for
           if
           he
           had
           judged
           that
           ,
           a
           suitable
           way
           of
           Worship
           to
           his
           nature
           and
           excellency
           ;
           he
           would
           not
           have
           left
           the
           choice
           of
           the
           similitude
           to
           themselves
           ,
           but
           would
           have
           appeared
           himself
           in
           such
           a
           similitude
           as
           had
           best
           pleased
           him
           .
        
         
           §
           .
           6.
           
           From
           hence
           the
           wiser
           persons
           of
           the
           Heathens
           themselves
           condemned
           the
           Worship
           of
           God
           by
           Images
           ,
           
           as
           incongruous
           to
           a
           Divine
           Nature
           and
           a
           disparagement
           to
           the
           Deity
           .
           
           So
           Theodoret
           tells
           us
           ,
           that
           Zeno
           in
           his
           Books
           of
           Government
           ,
           did
           absolutely
           forbid
           
             the
             making
             any
             Images
             for
             Worship
             ,
             because
             they
             were
             not
             things
             worthy
             of
             God
             :
          
           And
           that
           
             Xenophanes
             Colophonius
          
           derided
           the
           
           folly
           of
           those
           who
           made
           their
           Images
           which
           they
           Worshipped
           ,
           to
           be
           
             like
             themselves
          
           ,
           and
           by
           the
           same
           reason
           saith
           he
           ,
           if
           Horses
           and
           Elephants
           could
           paint
           as
           men
           can
           ,
           no
           doubt
           the
           Gods
           would
           be
           made
           in
           their
           shape
           ;
           as
           the
           Aethiopians
           and
           Thracians
           and
           others
           made
           their
           Gods
           in
           their
           own
           Colour
           and
           Fashion
           :
           but
           he
           addes
           ,
           
             That
             the
             true
             God
             ought
             not
             to
             be
             represented
             by
             the
             resemblance
             of
             men
             to
             whom
             he
             was
             unlike
             in
             body
             and
             mind
             .
          
           And
           that
           the
           only
           reason
           which
           hindred
           Plato
           from
           prohibiting
           all
           manner
           of
           Images
           was
           only
           the
           fear
           of
           Socrates
           his
           Fate
           :
           
           for
           ,
           saith
           he
           ,
           
             he
             did
             forbid
             all
             private
             Images
             ,
             all
             Images
             of
             Gold
             and
             Silver
             ,
             of
             Ivory
             ,
             of
             Iron
             and
             Brass
             ,
             and
             left
             only
             Wood
             and
             Stone
             ,
             which
             being
             so
             contemptible
             matter
             might
             more
             easily
             keep
             the
             people
             from
             Worshipping
             Images
             made
             of
             them
             .
          
           As
           God
           himself
           ,
           saith
           he
           ,
           derideth
           the
           Idolater
           in
           the
           Prophet
           ;
           
           
             he
             burneth
             part
             thereof
             in
             the
             fire
             ,
             and
             the
             residue
             thereof
             maketh
             he
             a
             God
             ,
             even
             his
             graven
             Image
             .
             Antisthenes
          
           in
           
             Clemens
             Alexandrinus
          
           condemns
           the
           use
           of
           Images
           for
           Instruction
           ,
           
           
             because
             there
             is
             so
             great
             a
             dissimilitude
             between
             God
             and
             any
             visible
             representation
             of
             him
             ,
             that
             no
             man
             can
             learn
             any
             thing
             of
             God
             ,
             from
             an
             Image
             :
          
           and
           Xenophon
           to
           the
           same
           purpose
           ,
           
             that
             God
             is
             great
             and
             powerful
             ,
             but
             we
             know
             not
             how
             to
             represent
             him
             .
          
           
           And
           Clemens
           gives
           that
           reason
           why
           Numa
           prohibited
           
           among
           the
           Romans
           all
           Images
           to
           represent
           the
           
             Deity
             ,
             because
             we
             could
             not
             attain
             to
             any
             due
             conception
             of
             the
             Deity
             ,
             but
             only
             by
             our
             minds
             ,
          
           which
           is
           the
           same
           reason
           that
           Plutarch
           gives
           .
           
           And
           therefore
           Varro
           in
           the
           known
           Testimony
           to
           this
           purpose
           ,
           
           speaking
           of
           the
           old
           Romans
           who
           had
           no
           Images
           for
           170
           years
           in
           their
           Divine
           Worship
           ,
           saith
           ,
           
             that
             if
             the
             same
             Custome
             had
             continued
             ,
             their
             Worship
             would
             have
             been
             more
             pure
             and
             chaste
             ;
             and
             that
             those
             who
             first
             placed
             Images
             in
             places
             of
             Divine
             Worship
             ,
             increased
             their
             Errour
             and
             took
             away
             their
             Reverence
          
           ;
           Wisely
           judging
           saith
           St.
           Augustine
           that
           
             the
             folly
             of
             Images
             would
             easily
             bring
             the
             Deity
             into
             contempt
             .
          
           
           And
           Augustus
           ,
           as
           Agrippa
           in
           Philo
           reports
           ,
           after
           he
           understood
           ,
           that
           the
           Iewes
           in
           their
           Temple
           had
           no
           Images
           or
           visible
           representations
           of
           the
           Deity
           ,
           expressed
           his
           wonder
           with
           great
           Reverence
           ,
           having
           no
           mean
           skill
           in
           Philosophy
           .
           So
           that
           we
           see
           the
           wisest
           persons
           who
           had
           no
           such
           Law
           from
           God
           to
           direct
           them
           ,
           yet
           by
           the
           bare
           use
           of
           reason
           did
           agree
           in
           the
           thing
           it self
           ,
           that
           it
           was
           unsuitable
           to
           the
           Divine
           Nature
           to
           Worship
           God
           by
           any
           Images
           or
           visible
           representations
           of
           him
           .
           From
           hence
           we
           have
           reason
           to
           suppose
           among
           the
           more
           ancient
           Nations
           who
           kept
           nearer
           to
           the
           dictates
           of
           natural
           reason
           ,
           
           the
           Worship
           of
           Images
           was
           almost
           generally
           rejected
           .
           
           So
           Bardesanes
           in
           Eusebius
           saith
           of
           the
           
           most
           Eastern
           Countries
           then
           known
           ;
           of
           the
           Seres
           and
           the
           Brachmanns
           ,
           
           So
           
             Herodotus
             ,
             Strabo
             ,
             Diogenes
             Laertius
          
           say
           of
           the
           Persians
           .
           So
           Tacitus
           of
           the
           Germans
           ,
           that
           they
           rejected
           Images
           ,
           
           
             because
             they
             thought
             them
             unsuitable
             to
             the
             greatness
             of
             their
             Deities
             .
          
           So
           Lucian
           likewise
           saith
           of
           the
           most
           ancient
           Aegyptians
           ;
           and
           Historians
           agree
           of
           the
           Romans
           ,
           as
           we
           have
           already
           seen
           .
           If
           all
           this
           had
           been
           a
           meer
           positive
           Law
           intended
           only
           for
           the
           Iewes
           ,
           because
           of
           their
           dulness
           and
           stupidity
           ,
           as
           some
           imagine
           ,
           whence
           comes
           it
           to
           pass
           that
           those
           who
           never
           heard
           of
           this
           Law
           yet
           judged
           such
           a
           way
           of
           Worship
           to
           be
           wholly
           unbecoming
           a
           Divine
           Nature
           ?
           It
           was
           not
           meerly
           the
           fear
           lest
           they
           should
           Worship
           the
           Images
           themselves
           for
           Gods
           ,
           which
           was
           the
           reason
           of
           the
           Commandment
           ,
           but
           the
           incongruity
           of
           such
           a
           way
           of
           Worship
           to
           a
           being
           supposed
           to
           be
           of
           an
           infinite
           and
           a
           spiritual
           nature
           .
        
         
           §
           .
           7.
           
           And
           it
           seems
           of
           all
           things
           the
           most
           strange
           to
           me
           ,
           
           that
           any
           persons
           should
           think
           this
           precept
           only
           respected
           the
           
             Iewish
             Oeconomy
          
           ;
           and
           that
           now
           under
           the
           Gospel
           where
           we
           have
           clearer
           discoveries
           of
           Gods
           spiritual
           nature
           and
           Worship
           ,
           that
           we
           should
           be
           left
           at
           liberty
           to
           do
           that
           ,
           which
           was
           before
           ,
           unlawful
           to
           be
           done
           .
           Was
           it
           inconsistent
           with
           Gods
           nature
           then
           ,
           and
           is
           it
           less
           so
           now
           ,
           when
           we
           understand
           his
           nature
           
           much
           better
           ?
           and
           that
           is
           given
           as
           a
           particular
           reason
           why
           we
           ought
           to
           Worship
           him
           
             after
             a
             spiritual
             manner
          
           ;
           
           and
           not
           by
           any
           
             corporeal
             representation
          
           as
           the
           Iews
           say
           the
           Samaritans
           Worshipped
           God
           in
           the
           form
           of
           a
           Dove
           in
           their
           Temple
           on
           Mount
           Garizim
           :
           in
           which
           ,
           notwithstanding
           what
           Morinus
           saith
           ,
           
           there
           seems
           to
           be
           no
           improbability
           not
           only
           from
           our
           Saviours
           words
           and
           the
           occasion
           of
           speaking
           them
           to
           a
           Samaritan
           woman
           ,
           
           (
           which
           we
           do
           not
           find
           he
           insisted
           on
           so
           much
           to
           the
           Iewes
           as
           being
           then
           free
           from
           this
           kind
           of
           Idolatry
           )
           and
           the
           constant
           tradition
           of
           the
           Iewes
           ;
           but
           from
           the
           nature
           of
           the
           Samaritan
           Religion
           which
           they
           received
           from
           the
           ten
           Tribes
           ,
           which
           Worshipped
           God
           under
           Images
           ,
           as
           will
           appear
           afterwards
           ,
           and
           the
           agreeableness
           of
           the
           Symbol
           of
           a
           Dove
           to
           the
           name
           of
           Semiramis
           and
           their
           Assyrian
           off-spring
           among
           whom
           the
           Dove
           was
           accounted
           Sacred
           .
           But
           however
           this
           be
           ,
           since
           the
           reason
           of
           this
           command
           drawn
           from
           the
           invisible
           and
           spiritual
           nature
           of
           God
           ,
           is
           now
           enforced
           upon
           us
           by
           the
           Gospel
           as
           the
           ground
           of
           giving
           
             spiritual
             worship
          
           to
           God
           ,
           how
           can
           any
           men
           in
           their
           senses
           imagine
           that
           Worship
           should
           be
           lawful
           among
           Christians
           which
           was
           unlawful
           to
           the
           Iewes
           ?
           Is
           it
           ,
           that
           there
           is
           now
           no
           danger
           of
           falling
           into
           
             Heathen
             Idolatry
          
           as
           there
           was
           among
           the
           Iewes
           ,
           on
           which
           account
           God
           tied
           them
           
           up
           so
           strictly
           in
           this
           point
           of
           Images
           ?
           But
           this
           is
           to
           begg
           the
           Question
           ,
           and
           to
           take
           it
           for
           granted
           that
           there
           was
           no
           other
           reason
           of
           this
           command
           ,
           Whereas
           God
           himself
           hath
           told
           us
           another
           ,
           and
           that
           is
           ,
           the
           incongruity
           of
           it
           to
           his
           infinite
           nature
           ;
           which
           the
           very
           Heathens
           themselves
           apprehended
           in
           this
           case
           .
           I
           grant
           God
           might
           by
           this
           means
           design
           to
           keep
           them
           at
           the
           greatest
           distance
           from
           the
           
             Heathen
             Idolatry
          
           ;
           but
           that
           doth
           not
           hinder
           ,
           but
           there
           was
           an
           evil
           in
           the
           thing
           it self
           ,
           as
           it
           doth
           imply
           so
           great
           a
           disparagement
           of
           the
           divine
           nature
           to
           be
           Worshipped
           by
           a
           corporeal
           representation
           .
           As
           we
           may
           say
           that
           the
           prohibition
           of
           common
           Swearing
           was
           intended
           by
           God
           to
           keep
           men
           from
           perjury
           ;
           but
           besides
           that
           ,
           it
           implyes
           so
           great
           an
           irreverence
           of
           God
           ,
           that
           it
           is
           evil
           without
           that
           further
           respect
           .
           And
           can
           any
           one
           imagine
           there
           should
           be
           greater
           irreverence
           of
           God
           shewn
           in
           calling
           him
           to
           witness
           upon
           every
           slight
           occasion
           ,
           than
           there
           is
           in
           bowing
           down
           before
           a
           block
           or
           a
           hewn
           stone
           representing
           God
           to
           my
           mind
           by
           it
           ?
           What
           can
           such
           an
           Image
           do
           to
           the
           heightening
           of
           devotion
           ,
           or
           raising
           affections
           ?
           if
           it
           be
           by
           calling
           to
           my
           mind
           that
           Being
           I
           am
           to
           Worship
           ,
           then
           there
           must
           be
           supposed
           some
           likeness
           ,
           or
           Analogy
           ,
           or
           Vnion
           between
           the
           object
           represented
           and
           the
           image
           ,
           every
           one
           of
           which
           tends
           highly
           to
           the
           dishonour
           of
           
           the
           Deity
           ,
           and
           suggests
           mean
           thoughts
           to
           us
           of
           the
           God
           we
           are
           to
           Worship
           .
           And
           is
           there
           no
           danger
           among
           Christians
           that
           they
           should
           entertain
           too
           low
           and
           unworthy
           thoughts
           of
           God
           ?
           and
           can
           any
           thing
           tend
           to
           it
           more
           effectually
           ,
           than
           the
           bringing
           down
           the
           representations
           of
           him
           to
           the
           figure
           and
           lineaments
           of
           a
           man
           drawn
           upon
           a
           Table
           or
           carved
           in
           an
           Image
           ?
           On
           which
           account
           ,
           it
           seems
           much
           more
           reasonable
           for
           me
           to
           Worship
           God
           by
           prostrating
           my self
           to
           the
           Sun
           ,
           or
           any
           of
           the
           Heavenly
           bodies
           ,
           nay
           to
           an
           Ant
           or
           a
           Fly
           ,
           than
           to
           a
           picture
           or
           an
           Image
           :
           For
           in
           the
           other
           I
           see
           great
           evidences
           of
           the
           power
           ,
           and
           wisdom
           and
           goodness
           of
           God
           ,
           which
           may
           suggest
           venerable
           apprehensions
           of
           God
           to
           my
           mind
           ;
           whereas
           these
           can
           have
           nothing
           worthy
           admiration
           ,
           unless
           it
           be
           the
           skill
           of
           the
           Painter
           or
           Artificer
           ?
           And
           I
           cannot
           ,
           for
           my
           heart
           ,
           understand
           ;
           why
           I
           may
           not
           as
           well
           ,
           nay
           better
           ,
           burn
           Incense
           and
           say
           my
           Prayers
           to
           the
           Sun
           ,
           having
           an
           intention
           only
           to
           honour
           the
           true
           G●d
           by
           it
           ,
           as
           to
           do
           both
           those
           to
           an
           Image
           :
           I
           am
           sure
           the
           Sun
           hath
           far
           more
           advantages
           than
           any
           artificial
           Image
           can
           have
           ;
           the
           beauty
           and
           influence
           of
           it
           may
           inflame
           and
           warm
           ones
           devotions
           much
           more
           .
           If
           the
           danger
           be
           ,
           that
           I
           am
           more
           like
           to
           take
           the
           Sun
           for
           God
           than
           an
           Image
           :
           on
           that
           account
           ,
           that
           which
           deserves
           most
           honour
           should
           have
           least
           
           given
           it
           ,
           and
           that
           which
           deserves
           least
           should
           have
           most
           .
           For
           the
           danger
           is
           there
           still
           greater
           ,
           where
           the
           excellency
           is
           greater
           ,
           and
           by
           that
           means
           we
           ought
           rather
           to
           Worship
           a
           beast
           than
           a
           Saint
           ,
           for
           there
           is
           less
           danger
           of
           believing
           one
           to
           be
           God
           than
           the
           other
           ;
           and
           so
           the
           Aegyptians
           were
           more
           excusable
           than
           the
           Papists
           .
           I
           must
           ingenuously
           confess
           ,
           if
           I
           had
           been
           an
           
             Heathen
             Idolater
          
           ,
           only
           upon
           such
           principles
           as
           these
           ,
           that
           there
           is
           one
           supreme
           infinite
           Being
           ,
           who
           makes
           use
           of
           some
           more
           illustrious
           beings
           of
           the
           world
           ,
           to
           communicate
           benefits
           to
           the
           rest
           ,
           on
           which
           account
           ,
           I
           thought
           my self
           bound
           to
           testifie
           the
           honour
           I
           owe
           to
           the
           supream
           Deity
           ,
           by
           paying
           my
           devotions
           in
           subordination
           to
           him
           ,
           to
           those
           subservient
           and
           ministerial
           Gods
           ;
           I
           should
           not
           have
           been
           afraid
           ,
           of
           what
           any
           Papists
           in
           the
           World
           could
           have
           said
           for
           my
           Confutation
           .
           Nay
           ,
           I
           should
           have
           been
           tempted
           to
           have
           laughed
           at
           their
           folly
           and
           despised
           their
           weakness
           ,
           who
           should
           plead
           for
           the
           worship
           of
           God
           in
           or
           by
           a
           dull
           and
           rude
           image
           ,
           and
           condemn
           me
           for
           honouring
           God
           in
           the
           most
           noble
           parts
           of
           the
           Creation
           ?
           If
           they
           had
           told
           me
           ,
           
             that
             the
             supream
             God
             ,
             must
             have
             a
             worship
             proper
             to
             himself
          
           ;
           Yes
           ,
           I
           should
           answer
           them
           in
           their
           own
           terms
           ,
           I
           by
           no
           means
           question
           it
           ,
           and
           that
           is
           it
           ,
           which
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           is
           reserved
           to
           the
           supream
           Deity
           ,
           all
           that
           I
           
           give
           to
           inferiour
           Deities
           ,
           is
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           only
           the
           Sun
           deserved
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           because
           of
           his
           eminent
           usefulness
           .
           If
           they
           had
           said
           ,
           
             I
             made
             them
             Gods
             by
             giving
             them
             religious
             Worship
             :
          
           no
           more
           ,
           than
           they
           do
           Images
           .
           If
           yet
           they
           had
           urged
           ,
           
             that
             God
             had
             forbidden
             Worshipping
             the
             Host
             of
             Heaven
          
           ;
           Yes
           ,
           that
           is
           ,
           giving
           the
           Worship
           of
           the
           Supreme
           God
           to
           them
           ,
           but
           not
           a
           subordinate
           relative
           ,
           inferiour
           Worship
           ,
           which
           was
           all
           I
           intended
           ,
           and
           I
           hope
           they
           are
           not
           so
           ignorant
           of
           the
           nature
           of
           humane
           actions
           as
           not
           to
           know
           that
           they
           go
           whither
           they
           are
           intended
           ;
           and
           my
           intent
           was
           only
           to
           honour
           the
           true
           God
           by
           it
           :
           or
           else
           ,
           that
           the
           Worshipping
           the
           Host
           of
           Heaven
           was
           forbidden
           to
           the
           dull
           and
           stupid
           Iewes
           ,
           who
           had
           no
           kind
           of
           Philos●phy
           in
           them
           ,
           and
           did
           not
           see
           those
           admirable
           Images
           of
           the
           Divine
           perfections
           in
           them
           which
           I
           did
           ;
           but
           for
           men
           of
           Philosophical
           and
           contemplative
           minds
           what
           injury
           to
           God
           could
           there
           be
           ,
           as
           long
           as
           the
           more
           I
           saw
           cause
           to
           honour
           these
           ,
           far
           greater
           I
           still
           saw
           to
           honour
           him
           who
           produced
           all
           these
           things
           ?
           or
           lastly
           ,
           I
           would
           appeal
           to
           themselves
           whether
           the
           precept
           against
           
             Worshipping
             the
             host
             of
             Heaven
          
           ,
           or
           images
           were
           more
           plain
           in
           the
           Scripture
           ?
           the
           second
           commandment
           is
           not
           in
           words
           against
           the
           Worship
           of
           the
           things
           but
           the
           images
           of
           them
           ,
           and
           the
           first
           against
           Worshipping
           them
           as
           the
           
             Supream
             God
          
           ;
           
           I
           did
           neither
           ;
           but
           they
           could
           not
           possibly
           excuse
           themselves
           who
           did
           the
           same
           things
           to
           an
           Image
           ,
           which
           they
           do
           to
           God
           himself
           .
           Thus
           we
           see
           the
           reason
           of
           the
           commandment
           is
           by
           no
           means
           appropriated
           to
           the
           Iews
           ,
           but
           doth
           extend
           as
           far
           as
           the
           knowledge
           of
           it
           doth
           :
           and
           the
           same
           arguments
           which
           notwithstanding
           that
           command
           would
           justifie
           the
           Worship
           of
           Images
           ,
           will
           likewise
           justifie
           the
           most
           early
           ,
           the
           most
           general
           ,
           the
           most
           lasting
           Idolatry
           of
           the
           World
           ,
           which
           is
           the
           Worship
           of
           the
           Sun
           ,
           Moon
           ,
           and
           Starrs
           .
           And
           a
           mighty
           Argument
           that
           the
           reason
           of
           this
           command
           ,
           drawn
           from
           the
           unsuitableness
           of
           the
           Worship
           of
           Images
           to
           the
           nature
           of
           God
           is
           of
           an
           unalterable
           and
           universal
           nature
           ,
           is
           ,
           that
           the
           same
           reason
           is
           urged
           under
           the
           New
           Testament
           against
           the
           Idolatry
           of
           the
           Heathens
           .
           So
           St.
           Paul
           dealt
           with
           the
           Athenians
           ,
           proving
           the
           unreasonableness
           of
           their
           Worshipping
           God
           by
           Images
           ,
           
           because
           
             he
             was
             the
             God
             that
             made
             the
             World
             and
             is
             Lord
             of
             Heaven
             and
             Earth
             ,
             and
             that
             we
             are
             his
             off-spring
             ,
             therefore
             we
             ought
             not
             to
             think
             that
             the
             God
             head
             is
             like
             unto
             Gold
             or
             Silver
             ,
             
             or
             Stone
             graven
             by
             art
             or
             mans
             device
             :
          
           he
           doth
           not
           speak
           meerly
           against
           their
           other
           objects
           of
           Worship
           besides
           the
           true
           God
           ,
           nor
           their
           supposing
           their
           Gods
           to
           be
           present
           in
           their
           Images
           ,
           nor
           taking
           their
           images
           for
           Gods
           ,
           but
           against
           their
           supposition
           that
           there
           was
           
           any
           resemblance
           between
           God
           and
           their
           Images
           ,
           or
           that
           he
           was
           capable
           of
           receiving
           any
           honour
           by
           them
           .
           The
           same
           Argument
           he
           useth
           to
           the
           Romans
           ,
           speaking
           of
           those
           ,
           
             in
             whom
             that
             which
             may
             be
             known
             of
             God
             is
             manifest
             ,
          
           
           
             even
             his
             eternal
             power
             and
             God-head
          
           ;
           yet
           these
           persons
           
             who
             knew
             God
          
           ,
           
           
             did
             not
             glorifie
             him
             as
             God
             ,
             but
             changed
             the
             glory
             of
             the
             incorruptible
             God
             into
             an
             Image
             made
             like
             to
             corruptible
             man
             ,
          
           
           &c.
           where
           
             changing
             his
             glory
             into
             Images
          
           ,
           is
           immediately
           opposed
           to
           
             the
             glorifying
             him
             as
             God
          
           in
           respect
           of
           his
           
             eternal
             power
             and
             God-head
          
           ;
           so
           that
           those
           two
           are
           inconsistent
           with
           each
           other
           ,
           to
           
             glorifie
             God
          
           by
           an
           Image
           and
           to
           
             glorifie
             him
             as
             God.
          
           For
           here
           the
           Apostle
           doth
           not
           discourse
           against
           the
           most
           gross
           and
           sottish
           Idolaters
           of
           the
           Heathens
           ,
           but
           as
           St.
           Chrysostome
           well
           observes
           against
           the
           Philosophers
           and
           the
           wisest
           among
           them
           :
           Who
           ,
           though
           they
           differed
           in
           their
           opinions
           of
           Religion
           extremely
           from
           the
           Vulgar
           ,
           yet
           they
           concurred
           with
           them
           in
           all
           the
           external
           practices
           of
           their
           Idolatry
           .
           And
           therefore
           the
           Apostle
           doth
           not
           charge
           them
           with
           false
           notions
           of
           a
           Deity
           ,
           for
           he
           saith
           ,
           
             they
             held
             the
             truth
             in
             unrighteousness
             ,
          
           
           
             that
             they
             knew
             God
          
           ,
           but
           they
           shewed
           their
           vanity
           and
           solly
           in
           thinking
           they
           had
           found
           out
           subtiller
           wayes
           of
           defending
           the
           common
           Idolatries
           among
           them
           ,
           and
           instead
           of
           opposing
           them
           ,
           made
           use
           of
           their
           wits
           ,
           to
           
           excuse
           them
           .
           And
           the
           most
           intelligent
           Heathens
           did
           never
           look
           on
           their
           Images
           as
           any
           other
           than
           symbols
           or
           representations
           of
           that
           Being
           to
           which
           they
           gave
           divine
           Worship
           .
           
           
             No
             one
             but
             a
             Fool
             thinks
             otherwise
             of
             them
             ,
          
           saith
           
             Celsus
             ;
             They
             are
             only
             Books
             for
             the
             ignorant
          
           saith
           Porphyrie
           ,
           
           and
           the
           Heathens
           in
           Athanasius
           .
           They
           deny
           ,
           in
           
             Arnobius
             ,
             that
             they
             ever
             thought
             their
             Images
             to
             be
             Gods
             ,
             or
             to
             have
             any
          
           Divinity
           
             in
             them
             ,
             but
             what
             only
             comes
             from
             their
             Consecration
             ,
          
           
           
             to
             such
             an
             Vse
          
           ;
           and
           in
           St.
           
             Augustin
             ,
             that
             they
             Worshipped
             the
             Images
             themselves
             ,
          
           
           
             but
             through
             them
             they
             Worshipped
             the
             Deity
             ;
             Maximus
             Tyrius
          
           discourses
           largely
           on
           this
           Subject
           ,
           
           and
           shews
           ,
           
             that
             Images
             were
             but
             the
             signs
             of
             divine
             honour
             ,
             and
             helps
             to
             remembrance
             .
             They
             are
             but
             Symbols
             of
             the
             presence
             of
             the
             Gods
             ,
          
           
           saith
           
             Iulian
             ;
             We
             do
             not
             think
             them
             Gods
             ,
          
           saith
           he
           ,
           
             but
             that
             through
             them
             we
             may
             Worship
             the
             Deity
          
           ;
           
           
             for
             we
             being
             in
             the
             body
             ,
             ought
             to
             perform
             our
             Service
             in
             a
             way
             agreeable
             to
             it
             .
          
           And
           Eusebius
           testifies
           in
           general
           of
           the
           Heathens
           ,
           
           
             that
             they
             did
             not
             look
             on
             their
             Images
             as
             Gods
          
           ;
           however
           some
           among
           them
           had
           an
           opinion
           of
           the
           Gods
           being
           incorporated
           in
           them
           .
           I
           desire
           to
           know
           whether
           these
           men
           who
           worshipped
           Images
           upon
           those
           grounds
           did
           amiss
           or
           no
           in
           it
           ?
           I
           do
           not
           ask
           whether
           they
           were
           mistaken
           as
           to
           the
           objects
           of
           their
           Worship
           ,
           but
           on
           supposition
           they
           were
           not
           ,
           
           whether
           they
           were
           to
           blame
           in
           the
           manner
           of
           serving
           God
           by
           Images
           in
           such
           a
           way
           as
           they
           describe
           ?
           If
           not
           ,
           wherefore
           doth
           St.
           Paul
           pitch
           upon
           that
           ,
           to
           condemn
           them
           for
           ,
           which
           they
           were
           not
           at
           all
           to
           blame
           in
           ?
           He
           ought
           to
           have
           done
           as
           the
           Iesuits
           in
           China
           did
           ,
           who
           never
           condemned
           the
           people
           for
           worshipping
           Images
           ,
           but
           for
           worshipping
           false
           Gods
           by
           them
           ;
           and
           perswaded
           them
           not
           to
           lay
           them
           aside
           ,
           but
           to
           convert
           them
           to
           the
           honour
           of
           the
           true
           God
           :
           
           and
           so
           melted
           down
           their
           former
           Images
           ,
           and
           made
           new
           ones
           of
           them
           .
           Can
           we
           imagine
           St.
           Paul
           meant
           the
           same
           thing
           ,
           when
           he
           blames
           men
           not
           for
           believing
           them
           to
           be
           Gods
           ,
           but
           that
           God
           could
           be
           worshipped
           
             by
             the
             work
             of
             mens
             hands
          
           ;
           and
           for
           
             changing
             thereby
             the
             glory
             due
             to
             God
          
           in
           regard
           of
           his
           infinite
           and
           incorruptible
           being
           ,
           
             into
             mean
             and
             unworthy
             Images
          
           ,
           thinking
           thereby
           to
           give
           honour
           to
           him
           .
        
         
           §
           .
           8.
           
           And
           upon
           these
           grounds
           the
           Primitive
           Fathers
           disputed
           against
           the
           
             Heathen
             Idolatry
          
           ;
           
           for
           ,
           
             the
             making
             use
             of
             corporeal
             representations
             makes
             the
             Deity
             contemptible
             ,
          
           saith
           Clemens
           of
           
             Alexandria
             .
             Origen
          
           saith
           ,
           
             That
             Christians
             have
             nothing
             to
             do
             with
             Images
             ,
             because
             of
             the
             second
             Commandment
             ;
             
             and
             on
             that
             account
             will
             rather
             dye
             ,
             than
             defile
             themselves
             with
             them
             :
             and
             that
             it
             is
             impossible
             any
             one
             that
             knows
             God
             ,
             should
             
             pray
             to
             them
             .
             That
             it
             is
             no
             sufficient
             excuse
             to
             say
             ,
          
           
           
             they
             do
             not
             take
             them
             for
             Gods
             ,
             but
             only
             for
             symbols
             or
             representations
             of
             them
             ,
             for
             they
             must
             be
             ignorant
             ,
             mean
             ,
             and
             unlearned
             persons
             ,
             who
             can
             imagine
             the
             work
             of
             an
             Artificer
             can
             be
             any
             representation
             of
             a
             Deity
             .
          
           It
           would
           be
           too
           tedious
           at
           this
           time
           to
           transcribe
           all
           the
           invectives
           in
           the
           Writings
           of
           the
           Fathers
           upon
           this
           subject
           :
           where
           they
           dispute
           against
           the
           Heathens
           from
           this
           argument
           ,
           and
           do
           still
           suppose
           the
           force
           of
           the
           reason
           of
           this
           Law
           ,
           to
           oblige
           Christians
           as
           much
           as
           ever
           it
           did
           the
           Iews
           ;
           but
           I
           purposely
           forbear
           ,
           only
           taking
           notice
           that
           after
           the
           worship
           of
           Images
           came
           in
           ,
           with
           the
           decay
           of
           the
           Primitive
           Pi●ty
           and
           Learning
           in
           the
           
             Eastern
             Churches
          
           ,
           yet
           the
           great
           defenders
           of
           them
           still
           declared
           their
           abhorrence
           of
           any
           representation
           of
           the
           
             Divine
             Nature
          
           .
           So
           
             Germanus
             Patriarch
          
           of
           Constantinople
           in
           his
           Epistles
           yet
           extant
           in
           the
           actions
           of
           that
           wise
           Synod
           at
           Nice
           ;
           
           
             We
             make
          
           ,
           saith
           he
           ,
           
             no
             kind
             of
             Image
             ,
             or
             similitude
             ,
             or
             figure
             ,
             or
             representation
             of
             the
             invisible
             Deity
          
           ;
           and
           
             that
             the
             meaning
             of
             the
             Commandment
             of
             the
             Law
             against
             Images
             was
             ,
             that
             the
             Divine
             Nature
             was
             invisible
             and
             incomprehensible
             ,
             and
             like
             to
             nothing
             we
             see
             ,
             and
             that
             we
             ought
             not
             to
             entertain
             any
             corporeal
             conceptions
             of
             God.
          
           And
           Damascen
           saith
           expresly
           ,
           
           
             That
             it
             is
             the
             highest
             madness
             and
             impiety
             to
             go
             about
             to
             make
             an
             Image
             of
             
             God
             :
             i.
             e.
          
           saith
           
             Clichtovaeus
             ,
             so
             as
             to
             think
             any
             Image
             to
             be
             like
             unto
             God
             ,
             or
             able
             perfectly
             to
             represent
             him
             to
             us
          
           ;
           which
           is
           likewise
           Bellarmins
           answer
           :
           as
           though
           ever
           any
           men
           were
           such
           fools
           to
           believe
           an
           Image
           could
           perfectly
           represent
           an
           infinite
           Being
           ;
           or
           ,
           that
           God
           need
           to
           make
           a
           Law
           to
           forbid
           that
           ,
           which
           is
           utterly
           impossible
           in
           the
           very
           nature
           of
           the
           thing
           ;
           he
           might
           more
           reasonably
           forbid
           men
           to
           paint
           a
           sound
           ,
           to
           grasp
           all
           the
           Air
           in
           the
           hollow
           of
           their
           hands
           ,
           to
           drink
           up
           the
           Ocean
           ,
           to
           wear
           the
           Sun
           for
           a
           Pendant
           at
           their
           ears
           ,
           or
           to
           make
           new
           worlds
           ,
           than
           to
           command
           them
           not
           to
           make
           any
           Image
           which
           should
           perfectly
           represent
           his
           Nature
           :
           And
           yet
           of
           this
           kind
           of
           Image
           alone
           of
           the
           true
           God
           ,
           
           Bellarmine
           understands
           the
           prohibition
           of
           the
           Law
           ,
           and
           the
           sayings
           before
           mentioned
           ,
           but
           
             all
             other
          
           ,
           he
           saith
           ,
           
             were
             allowed
             by
             both
             ,
             whether
             by
             way
             of
             History
             or
             analogical
             resemblance
             ,
             or
             the
             fashion
             of
             a
             man
             wherein
             he
             hath
             appeared
             :
             i.
             e.
          
           all
           possible
           representations
           of
           God
           are
           allowed
           ,
           and
           only
           that
           which
           is
           impossible
           forbidden
           .
           But
           this
           answer
           is
           not
           more
           weak
           and
           trifling
           ,
           than
           contrary
           to
           the
           meaning
           of
           
             Germanus
             ,
             Tharasius
          
           ,
           or
           the
           rest
           of
           the
           
             Nicene
             Fathers
          
           ,
           who
           do
           acknowledge
           ,
           there
           was
           no
           ground
           to
           make
           any
           Images
           with
           respect
           to
           the
           
             Divine
             Nature
          
           ,
           till
           the
           incarnation
           of
           Christ
           ;
           but
           since
           God
           appeared
           in
           humane
           nature
           ,
           there
           
           
           
           
           
           is
           no
           incongruity
           in
           representing
           that
           by
           an
           Image
           ,
           and
           by
           that
           to
           give
           honour
           to
           the
           invisible
           Godhead
           ,
           as
           long
           as
           they
           preserve
           the
           true
           belief
           concerning
           the
           Deity
           ;
           and
           consequently
           may
           honour
           God
           ,
           by
           giving
           worship
           to
           the
           Images
           of
           those
           Saints
           whom
           they
           believe
           to
           be
           in
           Heaven
           with
           God.
           
        
         
           §
           .
           9.
           
           This
           is
           the
           substance
           of
           the
           Doctrine
           of
           the
           second
           Council
           of
           Nice
           ;
           
           which
           they
           justifie
           by
           fabulous
           stories
           ,
           and
           impertinent
           citations
           ,
           and
           insufficient
           answers
           .
           For
           ,
           when
           the
           Fathers
           of
           the
           Synod
           at
           Constantinople
           had
           said
           ,
           
           
             that
             Christ
             came
             to
             deliver
             us
             from
             all
             Idolatry
             ,
             and
             to
             teach
             the
             worship
             of
             God
             in
             Spirit
             and
             in
             truth
          
           ;
           they
           bravely
           answer
           ,
           
             That
             then
             it
             is
             impossible
             for
             Christians
             to
             fall
             into
             Idolatry
             ,
             because
             Christs
             Kingdom
             was
             alwayes
             to
             continue
             ,
             and
             the
             gifts
             and
             graces
             of
             God
             are
             without
             repentance
             .
          
           Which
           would
           as
           well
           hold
           against
           the
           prevalency
           of
           the
           Turk
           ,
           as
           Idolatry
           among
           them
           .
           Those
           Fathers
           urge
           ,
           
             That
             the
             Devil
             now
             not
             being
             able
             to
             reduce
             the
             world
             to
             the
             former
             Idolatry
             ,
             endeavours
             under
             hand
             to
             introduce
             it
             ,
             under
             a
             pretence
             of
             Christianity
             ,
             bringing
             them
             again
             to
             the
             worship
             of
             the
             creature
             ,
             and
             making
             a
             God
             of
             a
             thing
             that
             is
             made
             ,
             when
             they
             have
             called
             it
             by
             the
             name
             of
             Christ.
             
          
           These
           answer
           ,
           
             That
             it
             is
             true
             ,
             the
             Fathers
             used
             that
             Argument
             
             against
             the
          
           Arrians
           ,
           
             who
             supposed
             Christ
             to
             be
             a
             Creature
             ,
             and
             they
             grant
             that
             they
             were
             guilty
             of
             Idolatry
             in
             giving
             Divine
             worship
             to
             Christ
             ,
             when
             they
             believed
             him
             to
             be
             a
             creature
             ;
             but
             the
             difference
             lyes
             herein
             ,
             that
             the
          
           Arrians
           
             trusted
             in
             Christ
             ,
             and
             gave
             properly
             divine
             honour
             to
             him
             ,
             which
             they
             say
             ,
             they
             did
             not
             to
             the
             Images
             ,
             but
             only
             worshipped
             them
             for
             the
             sake
             of
             the
             object
             represented
             by
             them
             .
          
           
           But
           Aquinas
           and
           his
           followers
           have
           at
           large
           proved
           ,
           that
           where
           any
           thing
           is
           worshipped
           ,
           meerly
           for
           the
           sake
           of
           another
           ,
           it
           must
           have
           the
           same
           kind
           of
           worship
           given
           it
           ,
           which
           they
           give
           to
           the
           thing
           represented
           by
           it
           :
           for
           as
           Aquinas
           observes
           ,
           the
           motion
           of
           the
           soul
           towards
           an
           Image
           is
           twofold
           :
           either
           as
           it
           is
           a
           thing
           ,
           or
           as
           it
           is
           an
           Image
           :
           the
           first
           ,
           he
           saith
           is
           distinct
           from
           that
           motion
           which
           respects
           the
           object
           ;
           but
           the
           second
           is
           the
           same
           ;
           so
           that
           to
           the
           Image
           of
           Christ
           ,
           as
           made
           of
           
             Wood
             or
             Stone
          
           ,
           no
           worship
           at
           all
           is
           given
           :
           and
           therefore
           it
           being
           given
           meerly
           on
           the
           account
           of
           its
           being
           an
           Image
           ,
           it
           necessarily
           follows
           ,
           that
           the
           same
           worship
           must
           be
           given
           to
           the
           Image
           ,
           which
           is
           given
           to
           Christ
           himself
           .
           And
           so
           they
           are
           in
           the
           same
           case
           with
           the
           Arrians
           ,
           whom
           they
           acknowledge
           to
           be
           Idolaters
           ;
           notwithstanding
           their
           Christianity
           ,
           or
           
             that
             the
             gifts
             and
             graces
             of
             God
             are
             without
             repentance
             .
          
           Besides
           the
           
             Constantinopolitan
             Fathers
          
           urge
           
             The
             great
             absurdity
             of
             
             making
             an
             Image
             of
             Christ
             ,
             for
             worship
             ;
             because
             Christ
             is
             
               God
               and
               Man
            
             ,
             therefore
             the
             Image
             must
             be
             of
             
               God
               and
               Man
            
             ,
             which
             cannot
             be
             ,
             unless
             the
             Deity
             be
             circumscribed
             within
             the
             created
             flesh
             ,
             or
             there
             be
             a
             confusion
             of
             both
             natures
             after
             their
             union
             ,
             both
             which
             are
             blasphemies
             condemned
             by
             the
             Church
             .
          
           The
           
             Nicene
             Fathers
          
           in
           answer
           to
           this
           yield
           ,
           
             That
             the
             Name
             Christ
             is
             significative
             of
             both
             natures
             ,
             and
             that
             an
             Image
             can
             only
             represent
             the
             visible
             humane
             nature
             ,
             and
             that
             it
             agrees
             only
             in
             name
             ,
             and
             not
             in
             substance
             with
             the
             thing
             represented
             :
          
           and
           after
           many
           reviling
           expressions
           against
           their
           adversaries
           ,
           (
           no
           argument
           of
           the
           goodness
           of
           their
           cause
           )
           they
           say
           ,
           
             that
             if
             the
             Divine
             nature
             were
             circumscribed
             within
             the
             humane
             nature
             in
             the
             Cradle
             ,
             and
             on
             the
             Cross
             ,
             then
             it
             is
             in
             an
             image
             ,
             if
             not
             in
             one
             ,
             neither
             is
             it
             in
             the
             other
             .
          
           But
           what
           doth
           this
           answer
           signifie
           ,
           unless
           there
           be
           an
           equal
           presence
           and
           union
           of
           the
           Divine
           nature
           of
           Christ
           with
           the
           Image
           ,
           as
           there
           was
           with
           the
           humane
           nature
           ?
           Which
           union
           ,
           was
           the
           reason
           of
           the
           adoration
           given
           to
           the
           person
           of
           Christ
           ;
           and
           what
           ground
           can
           there
           be
           then
           of
           giving
           divine
           worship
           to
           the
           Image
           of
           Christ
           ,
           unless
           the
           same
           union
           be
           supposed
           ?
           If
           the
           humane
           nature
           without
           the
           union
           of
           the
           divine
           ,
           could
           yield
           us
           no
           sufficient
           reason
           of
           divine
           worship
           being
           given
           to
           it
           ,
           how
           much
           less
           can
           
           an
           Image
           deserve
           it
           ,
           which
           can
           only
           at
           the
           best
           represent
           but
           the
           external
           lineaments
           of
           that
           humane
           nature
           ?
           And
           if
           the
           divine
           nature
           be
           supposed
           united
           with
           the
           Image
           ,
           then
           the
           same
           divine
           honour
           is
           due
           to
           the
           Image
           of
           Christ
           ,
           which
           is
           to
           God
           himself
           ,
           which
           yet
           these
           
             Nicene
             Fathers
          
           deny
           :
           and
           the
           Image
           then
           joyned
           with
           the
           divine
           nature
           ,
           is
           as
           proper
           an
           object
           of
           divine
           worship
           without
           respect
           to
           any
           Prototype
           ,
           as
           the
           person
           of
           Christ
           is
           consisting
           of
           the
           divine
           and
           humane
           nature
           .
           Again
           ,
           they
           urge
           ,
           
             If
             the
             humane
             nature
             of
             Christ
             be
             represented
             in
             the
             Image
             of
             Christ
             to
             be
             worshipped
             as
             separate
             from
             the
             divine
             ,
             this
             would
             be
             plain
             Nestorianism
             .
          
           To
           this
           the
           good
           
             Nicene
             Fathers
          
           ,
           not
           knowing
           what
           to
           answer
           ,
           plainly
           deny
           the
           conclusion
           ,
           and
           cry
           ,
           
             They
             Nestorians
             ?
             No
             ,
             they
             lye
             in
             their
             teeth
             ;
             they
             were
             no
             more
          
           Nestorians
           
             than
             themselves
             ,
             nor
             so
             much
             neither
             :
          
           And
           now
           ,
           good
           men
           ,
           they
           say
           ,
           
             It
             is
             true
             ,
             they
             do
             represent
             Christ
             only
             by
             his
             humane
             nature
             in
             an
             Image
             ;
             and
             when
             they
             look
             on
             Images
             ,
             they
             understand
             nothing
             but
             what
             is
             signified
             by
             them
             ;
             as
             when
             the
             birth
             of
             the
             Virgin
             is
             represented
             ,
             they
             conceive
             in
             their
             minds
             ,
             that
             he
             who
             was
             born
             ,
             was
             truly
             God
             as
             well
             as
             man.
          
           Alas
           for
           them
           !
           that
           they
           should
           ever
           be
           charged
           with
           the
           worship
           of
           Images
           !
           They
           plead
           for
           nothing
           now
           ,
           but
           a
           help
           to
           their
           profound
           Meditations
           by
           them
           .
           
           But
           the
           Controversie
           was
           about
           worship
           ,
           what
           ever
           they
           think
           ;
           and
           their
           Adversaries
           argument
           did
           not
           lye
           in
           the
           Images
           being
           considered
           as
           an
           object
           of
           perception
           ,
           but
           of
           
             worship
             :
             i.
             e.
          
           if
           the
           Image
           can
           only
           represent
           the
           humane
           nature
           of
           Christ
           ,
           as
           separate
           from
           the
           divine
           ;
           and
           in
           that
           respect
           be
           an
           
             object
             of
             worship
          
           to
           us
           ,
           then
           the
           charge
           of
           Nestorianism
           follows
           ;
           but
           this
           they
           very
           wisely
           pass
           by
           ;
           and
           their
           distinction
           of
           
             the
             Image
             from
             the
             principal
          
           ,
           cannot
           serve
           their
           turn
           ,
           since
           the
           Image
           receiving
           the
           worship
           due
           to
           the
           principal
           ,
           must
           have
           not
           only
           the
           name
           ,
           (
           as
           they
           say
           )
           but
           the
           reason
           of
           worship
           common
           with
           the
           principal
           which
           it
           represents
           .
           After
           this
           ,
           the
           Fathers
           of
           Constantinople
           proceed
           to
           another
           Argument
           ,
           which
           is
           ,
           
             That
             all
             the
             representation
             of
             Christ
             allowed
             us
             by
             the
             Gospel
             ,
             is
             that
             which
             Christ
             himself
             instituted
             ,
             in
             the
             Elements
             of
             the
             
               Lords
               Supper
            
             ,
             whose
             use
             was
             to
             put
             us
             in
             remembrance
             of
             Christ.
             No
             other
             Figure
             or
             Type
             being
             chosen
             by
             Christ
             as
             able
             to
             represent
             his
             being
             in
             the
             flesh
             ,
             but
             this
             .
             This
             was
             an
             
               honourable
               Image
            
             of
             his
             quickning
             body
             ,
             made
             by
             himself
             ,
             
               say
               they
            
             ;
             which
             he
             would
             not
             have
             of
             the
             shape
             of
             a
             man
             to
             prevent
             Idolatry
             ;
             but
             of
             a
             common
             nature
             ,
             as
             he
             took
             upon
             him
             the
             common
             nature
             of
             man
             ,
             and
             not
             any
             individuated
             person
             ;
             and
             as
             
             the
             body
             of
             Christ
             was
             really
             sanctified
             by
             the
             divine
             nature
             ;
             so
             by
             institution
             this
             holy
             Image
             is
             made
             divine
             through
             sanctification
             by
             Grace
             .
          
           Here
           the
           
             Nicene
             Council
          
           quarrels
           with
           them
           ,
           
             for
             calling
             the
             Eucharist
             an
             Image
             ,
             contrary
             ,
          
           as
           they
           say
           ,
           
             to
             the
             Scriptures
             and
             Fathers
          
           ;
           but
           they
           are
           as
           much
           to
           be
           believed
           therein
           ,
           as
           in
           their
           admirable
           proofs
           ,
           that
           the
           worship
           of
           Images
           was
           the
           constant
           doctrine
           of
           the
           Church
           ;
           and
           having
           strenuously
           denyed
           this
           ,
           they
           suppose
           that
           to
           be
           enough
           to
           answer
           the
           argument
           .
        
         
           Besides
           these
           particular
           arguments
           against
           the
           Images
           of
           Christ
           ,
           the
           Council
           of
           Constantinople
           useth
           many
           more
           against
           the
           Images
           of
           any
           other
           ,
           
             Because
             these
             being
             the
             chief
             ,
             there
             can
             be
             less
             reason
             for
             any
             other
             besides
             ,
             that
             there
             is
             no
             tradition
             of
             Christ
             or
             his
             Apostles
             ,
             or
             the
             primitive
             Fathers
             for
             them
             ,
             no
             way
             of
             consecration
             of
             them
             prescribed
             or
             practised
             ,
             no
             suitableness
             in
             the
             use
             of
             them
             to
             the
             design
             of
             
               Christian
               Religion
            
             ,
             which
             being
             in
             the
             middle
             between
             Iudaism
             and
             Paganism
             ,
             it
             casts
             off
             the
             Sacrifices
             of
             the
             one
             ,
             and
             not
             only
             the
             Sacrifices
             ,
             but
             all
             the
             Idolatries
             of
             the
             other
             :
             and
             it
             is
             blasphemy
             to
             the
             Saints
             in
             Heaven
             ,
             to
             call
             in
             the
             Heathen
             superstitions
             into
             Christianity
             ,
             to
             honour
             them
             by
             :
             that
             it
             is
             unbecoming
             their
             glory
             in
             Heaven
             ,
             to
             be
             
             set
             up
             on
             earth
             in
             dull
             and
             sensless
             Images
             ;
             that
             Christ
             himself
             would
             not
             receive
             testimony
             from
             Devils
             ,
             though
             they
             spake
             truth
             ;
             neither
             can
             such
             a
             Heathenish
             custome
             be
             acceptable
             to
             the
             Saints
             in
             Heaven
             though
             pretended
             to
             be
             for
             their
             honour
             .
             That
             nothing
             can
             be
             plainer
             in
             the
             Gospel
             ,
             than
             that
             
               God
               is
               a
               Spirit
            
             ,
             and
             will
             be
             worshipped
             in
             
               Spirit
               and
               in
               truth
            
             ;
             to
             which
             nothing
             can
             be
             more
             contrary
             ,
             than
             the
             going
             about
             to
             honour
             God
             by
             worshipping
             any
             Image
             of
             himself
             ,
             or
             his
             Saints
             .
          
           These
           and
           many
           other
           arguments
           from
           the
           Scriptures
           and
           Fathers
           ,
           that
           Council
           insists
           upon
           ,
           to
           shew
           the
           incongruity
           of
           the
           worship
           of
           Images
           ,
           to
           the
           nature
           of
           God
           ,
           and
           the
           design
           of
           the
           
             Christian
             Religion
          
           ;
           to
           which
           the
           Council
           of
           Nice
           returns
           very
           weak
           and
           trivial
           answers
           ,
           as
           shall
           more
           largely
           appear
           ,
           if
           any
           one
           thinks
           good
           to
           defend
           them
           .
           And
           we
           have
           this
           apparent
           advantage
           on
           our
           side
           ,
           that
           although
           the
           Popes
           of
           Rome
           sided
           with
           these
           worshippers
           of
           Images
           ,
           yet
           the
           Council
           at
           Francford
           condemned
           it
           ,
           called
           together
           by
           Charles
           the
           Great
           :
           Not
           out
           of
           misunderstanding
           their
           Doctrine
           ,
           as
           some
           vainly
           imagine
           ;
           
           because
           as
           Vasquez
           well
           proves
           ,
           the
           Copy
           of
           the
           
             Nicene
             Council
          
           was
           sent
           to
           them
           by
           
             Pope
             Adrian
             ,
             because
          
           the
           Acts
           of
           that
           Council
           were
           very
           well
           known
           to
           the
           Author
           of
           the
           Book
           written
           upon
           this
           subject
           
           under
           the
           name
           of
           Charles
           the
           Great
           ,
           and
           published
           by
           
             du
             Tillet
          
           at
           Paris
           ,
           about
           the
           middle
           of
           the
           last
           Century
           ;
           which
           is
           acknowledged
           by
           their
           learnedst
           men
           to
           have
           been
           written
           at
           the
           same
           time
           ;
           because
           the
           
             Popes
             Legats
             Theophylactus
          
           and
           Stephanus
           were
           present
           ,
           and
           might
           easily
           rectifie
           any
           mistake
           ,
           if
           they
           were
           guilty
           of
           it
           ;
           and
           none
           of
           the
           Historians
           of
           that
           time
           do
           take
           notice
           of
           any
           such
           error
           among
           them
           .
           But
           Vasquez
           runs
           into
           another
           strange
           mistake
           himself
           ,
           that
           the
           Council
           of
           Francford
           did
           not
           condemn
           that
           of
           Nice
           ,
           which
           is
           evident
           they
           did
           ,
           expresly
           by
           the
           second
           Canon
           of
           of
           that
           Council
           published
           by
           Sirmondus
           .
           
           And
           all
           the
           Objections
           of
           Vasquez
           are
           taken
           off
           by
           what
           Sirmondus
           speaks
           ,
           of
           the
           great
           authority
           and
           antiquity
           of
           that
           MS.
           from
           which
           he
           published
           them
           ,
           and
           from
           the
           consent
           of
           the
           Historians
           of
           that
           time
           ,
           that
           the
           Council
           of
           Francford
           did
           reject
           that
           of
           Nice
           :
           and
           Sirmondus
           saith
           ,
           they
           had
           good
           reason
           to
           deny
           it
           to
           be
           an
           
             Oecumenical
             Council
          
           ,
           where
           only
           the
           Greeks
           met
           together
           ,
           and
           none
           of
           other
           Provinces
           were
           called
           ,
           or
           asked
           their
           opinion
           ,
           and
           
             Pope
             Adrian
          
           himself
           ,
           he
           saith
           ,
           in
           his
           defence
           of
           it
           against
           the
           
             Caroline
             Books
          
           ,
           never
           gives
           it
           the
           name
           or
           authority
           of
           an
           
             Oecumenical
             Council
          
           .
           
           The
           same
           Council
           was
           rejected
           here
           in
           England
           ,
           as
           our
           Historians
           tell
           us
           ,
           
             because
             it
             asserted
             the
             adoration
             
             of
             Images
             ,
          
           
           
             which
             the
             Church
             of
             God
             abhors
          
           ;
           which
           are
           the
           words
           of
           Hoveden
           and
           others
           .
           And
           we
           find
           afterwards
           in
           France
           by
           the
           Synod
           of
           Paris
           called
           by
           
             Ludovicus
             Pius
          
           upon
           the
           Letters
           of
           
             Michael
             Balbus
             Emperour
          
           of
           Constantinople
           ,
           
           in
           order
           to
           the
           Vnion
           of
           Christendome
           in
           this
           point
           ,
           
           that
           these
           
             Western
             Churches
          
           persisted
           still
           in
           the
           condemnation
           of
           the
           
             Nicene
             Council
          
           which
           they
           would
           not
           have
           done
           after
           so
           long
           a
           time
           to
           inform
           themselves
           ,
           if
           a
           meer
           mistake
           of
           their
           Doctrine
           at
           first
           ,
           
           had
           been
           the
           cause
           of
           their
           opposition
           .
           But
           whosoever
           will
           read
           the
           
             Caroline
             Books
          
           ,
           or
           the
           Synod
           of
           Paris
           ,
           or
           Agobardus
           and
           others
           about
           that
           time
           ,
           will
           find
           that
           they
           condemn
           all
           religious
           worship
           of
           Images
           ,
           as
           adoration
           ;
           
           and
           contrary
           to
           that
           honour
           which
           is
           due
           to
           God
           alone
           ,
           
           and
           to
           the
           commands
           which
           he
           hath
           given
           in
           Scripture
           .
           
           And
           I
           extreamly
           wonder
           how
           any
           men
           of
           common
           sense
           ,
           and
           much
           more
           any
           of
           learning
           and
           judgement
           ,
           that
           had
           read
           the
           Book
           of
           Charles
           the
           Great
           against
           the
           
             Nicene
             Synod
          
           ,
           
           could
           imagine
           it
           altogether
           proceeded
           upon
           a
           mistake
           of
           the
           meaning
           of
           it
           ;
           when
           it
           so
           distinctly
           relates
           and
           punctually
           answers
           the
           several
           places
           of
           Scriptures
           and
           Fathers
           produced
           by
           it
           for
           the
           worship
           of
           Images
           .
           In
           the
           first
           Book
           an
           answer
           is
           given
           to
           many
           impertinent
           places
           of
           the
           Old
           Testament
           alledged
           in
           
           that
           Council
           ;
           which
           the
           second
           proceeds
           with
           ,
           and
           examines
           several
           testimonies
           of
           the
           Fathers
           ;
           and
           in
           the
           two
           remaining
           Books
           pursues
           all
           their
           pretences
           with
           that
           diligence
           ,
           that
           no
           one
           can
           imagine
           all
           this
           while
           that
           the
           Author
           did
           not
           know
           their
           meaning
           .
           And
           that
           by
           adoration
           he
           means
           no
           more
           than
           giving
           
             Religious
             Worship
          
           to
           Images
           appears
           from
           hence
           ,
           because
           he
           calls
           the
           Civil
           worship
           which
           men
           give
           to
           one
           another
           ,
           by
           the
           name
           of
           adoration
           :
           
           when
           he
           shewes
           ,
           that
           it
           is
           another
           thing
           to
           give
           adoration
           to
           a
           man
           upon
           a
           
             civil
             respect
          
           ,
           and
           to
           give
           adoration
           to
           Images
           upon
           a
           
             religious
             account
          
           ,
           when
           God
           challenges
           all
           
             religious
             worship
          
           or
           adoration
           to
           himself
           :
           and
           whatever
           reason
           will
           hold
           for
           such
           a
           worship
           of
           Images
           will
           much
           more
           hold
           for
           the
           worship
           of
           men
           ,
           who
           have
           greater
           excellency
           in
           them
           ,
           and
           more
           honour
           put
           upon
           them
           by
           God
           ,
           than
           any
           Images
           can
           ever
           pretend
           to
           .
           
           That
           God
           allows
           no
           other
           kind
           of
           adoration
           to
           be
           given
           to
           any
           but
           himself
           ,
           but
           that
           which
           we
           give
           to
           one
           another
           .
           Can
           any
           be
           so
           senseless
           to
           think
           ,
           that
           by
           this
           
             civil
             adoration
          
           ,
           he
           meant
           ,
           we
           honoured
           every
           man
           we
           met
           as
           our
           
             Soveraign
             Prince
          
           ?
           And
           as
           little
           reason
           is
           there
           to
           say
           ,
           that
           by
           adoration
           given
           to
           Images
           ,
           he
           meant
           only
           the
           incommunicable
           worship
           due
           only
           to
           God
           ,
           in
           the
           sense
           of
           those
           
             Fathers
             .
             Can
             we
             imagine
          
           ,
           saith
           he
           ,
           
             that
             
             S.
          
           Peter
           
             would
             allow
             the
             worship
             of
             Images
             ,
             who
             forbad
          
           Cornelius
           
             to
             worship
             him
             ?
             Or
             St.
          
           John
           
             whom
             the
             Angel
             checked
             for
             offering
             to
             worship
             him
             ,
             and
             bid
             him
             give
             that
             honour
             to
             God
             ?
             Or
          
           Paul
           and
           Barnabas
           ,
           
             who
             with
             such
             horror
             ran
             among
             the
             men
             of
          
           Lycaonia
           
             when
             they
             were
             about
             to
             worship
             them
             ;
             and
             yet
             ,
             surely
             Angels
             and
             such
             persons
             as
             these
             deserved
             more
             to
             be
             worshipped
             than
             any
             Images
             can
             do
             .
             But
             we
             see
             by
             these
             examples
             ,
             that
             even
             these
             are
             not
             to
             be
             adored
             with
             any
             other
             kind
             of
             adoration
             ,
             than
             what
             the
             offices
             of
             civility
             require
             from
             us
             .
          
           Besides
           in
           his
           language
           those
           who
           followed
           the
           Council
           of
           Constantinople
           are
           said
           ,
           
           not
           to
           
             adore
             Images
          
           ,
           by
           which
           nothing
           else
           can
           be
           meant
           ,
           than
           their
           giving
           no
           
             Religious
             worship
          
           to
           them
           ;
           and
           when
           he
           shews
           the
           great
           inconsequence
           of
           the
           argument
           from
           the
           adoration
           of
           the
           Statues
           of
           the
           Emperours
           to
           the
           adoration
           of
           Images
           ,
           because
           in
           matters
           of
           
             Religious
             Worship
          
           we
           are
           not
           to
           follow
           the
           customes
           of
           men
           against
           the
           will
           of
           God
           ;
           
           he
           thereby
           shews
           what
           kind
           of
           adoration
           he
           intended
           ,
           not
           the
           worship
           of
           Latria
           ,
           but
           supposed
           to
           be
           of
           an
           inferiour
           sort
           .
           
           In
           so
           much
           ,
           that
           Binius
           confesseth
           ,
           
             that
             the
             design
             of
             these
             books
             was
             against
             all
             worship
             of
             Images
             .
          
           It
           is
           true
           
             Pope
             Hadrian
          
           in
           the
           answer
           he
           sent
           to
           these
           Books
           which
           is
           still
           extant
           in
           the
           Tomes
           of
           the
           Councils
           doth
           deny
           ,
           
           that
           the
           Synod
           intended
           to
           give
           
           
             proper
             divine
             worship
          
           to
           Images
           ;
           but
           that
           is
           no
           more
           than
           the
           Synod
           it self
           had
           in
           words
           said
           before
           ;
           but
           that
           was
           not
           the
           Question
           what
           
             they
             said
          
           ,
           but
           what
           the
           nature
           of
           the
           thing
           did
           imply
           ?
           Whether
           that
           
             religious
             worship
          
           they
           gave
           to
           Images
           was
           not
           part
           of
           that
           adoration
           which
           was
           only
           due
           to
           God
           ?
           And
           he
           that
           expects
           an
           answer
           to
           this
           from
           him
           ,
           will
           find
           himself
           deceived
           ;
           who
           is
           so
           pitifully
           put
           to
           it
           for
           an
           answer
           to
           the
           demand
           of
           any
           example
           of
           words
           of
           the
           Apostles
           to
           justifie
           Image-worship
           ,
           
           that
           he
           is
           forced
           to
           make
           use
           of
           some
           Mystical
           passages
           of
           Dionysius
           the
           supposed
           Areopagite
           ,
           wherein
           the
           word
           Image
           hapning
           to
           be
           ,
           is
           very
           sufficient
           to
           his
           purpose
           .
           And
           this
           answer
           of
           Hadrians
           gave
           so
           little
           satisfaction
           to
           the
           
             Western
             Bishops
          
           ,
           that
           A.D.
           
           824.
           the
           Synod
           at
           Paris
           being
           called
           by
           
             Ludovicus
             Pius
          
           to
           advise
           about
           this
           point
           ,
           
           did
           condemn
           expressely
           
             Pope
             Hadrian
          
           for
           asserting
           a
           
             superstitious
             adoration
             of
             Images
          
           ;
           which
           they
           look
           on
           as
           a
           
             great
             impiety
          
           :
           and
           say
           that
           he
           produces
           very
           impertinent
           places
           of
           the
           Fathers
           ,
           and
           remote
           from
           his
           purpose
           ;
           and
           that
           setting
           aside
           his
           
             Pontifical
             authority
          
           in
           his
           answer
           to
           the
           
             Caroline
             Books
          
           ,
           there
           were
           some
           things
           apparently
           false
           :
           and
           they
           have
           nothing
           to
           excuse
           him
           by
           ,
           but
           his
           Ignorance
           .
           And
           therefore
           they
           at
           large
           shew
           ,
           that
           the
           
             Religious
             worship
          
           of
           Images
           came
           first
           from
           
           Hereticks
           ;
           and
           that
           it
           was
           alwayes
           condemned
           by
           the
           Fathers
           of
           the
           
             Christian
             Church
          
           :
           and
           answer
           the
           arguments
           produced
           on
           the
           other
           side
           out
           of
           the
           Writings
           of
           the
           Fathers
           .
           And
           supposing
           that
           superstitious
           custome
           of
           worshipping
           Images
           ,
           had
           for
           some
           time
           obtained
           ,
           yet
           they
           shew
           by
           several
           testimonies
           ,
           that
           it
           ought
           to
           be
           abrogated
           .
           
           No
           wonder
           then
           that
           Bellarmine
           is
           so
           much
           displeased
           with
           this
           Synod
           ,
           for
           offering
           so
           boldly
           to
           censure
           the
           
             Popes
             Writings
          
           ,
           and
           a
           Synod
           approved
           by
           him
           :
           wherein
           the
           saith
           ,
           they
           exceed
           the
           fault
           of
           the
           
             Author
             of
             the
             Caroline
             Books
             :
             because
             ,
          
           as
           he
           confesseth
           ,
           
           
             they
             offered
             to
             teach
             the
             Pope
             ,
             and
             resisted
             him
             to
             the
             face
             .
          
           And
           yet
           ,
           no
           doubt
           ,
           they
           had
           read
           and
           considered
           Hadrians
           words
           ,
           wherein
           he
           disowns
           
             the
             giveing
             true
             divine
             honour
             to
             Images
             .
          
           Not
           long
           after
           this
           Synod
           came
           forth
           the
           Book
           of
           
             Agobardus
             Archbishop
          
           of
           Lyons
           against
           Images
           ,
           occasioned
           saith
           
             Papirius
             Massonus
             ,
             by
             the
             stupendous
             superstition
             in
             that
             Age
             in
             the
             worship
             of
             them
             .
          
           And
           this
           ,
           saith
           he
           ,
           is
           the
           substance
           of
           his
           Doctrine
           out
           of
           St.
           Augustine
           and
           other
           
             Fathers
             ,
             that
          
           there
           is
           no
           other
           Image
           of
           God
           ,
           but
           what
           is
           himself
           ,
           and
           therefore
           cannot
           be
           painted
           ,
           and
           he
           ought
           not
           to
           be
           worshipped
           in
           any
           Image
           ,
           but
           what
           he
           hath
           prescribed
           us
           to
           worship
           ,
           which
           is
           
             Christ
             ;
             that
             adoration
          
           is
           external
           or
           internal
           ;
           that
           ,
           both
           of
           them
           
           are
           called
           Religion
           ,
           by
           which
           we
           are
           bound
           eternally
           to
           God
           ,
           and
           only
           to
           him
           :
           from
           whence
           it
           follows
           ,
           that
           neither
           Angels
           nor
           Saints
           are
           to
           be
           worshipped
           by
           any
           
             religious
             worship
          
           :
           for
           this
           is
           the
           Law
           of
           Adoration
           ,
           that
           no
           creature
           ,
           no
           phantasm
           of
           God
           in
           our
           minds
           ,
           no
           work
           of
           mens
           hands
           ought
           to
           be
           worshipped
           :
           for
           if
           Gods
           creatures
           are
           not
           to
           be
           worshipped
           ,
           much
           less
           ours
           ,
           such
           as
           Images
           of
           
             God
             ,
             Angels
          
           and
           Saints
           are
           .
           Neither
           is
           it
           enough
           to
           say
           ,
           that
           they
           do
           not
           worship
           the
           Image
           ,
           but
           the
           thing
           represented
           ;
           for
           the
           object
           terminates
           the
           worship
           ,
           and
           it
           is
           a
           deceit
           of
           the
           Devil
           under
           the
           pretence
           of
           honouring
           the
           Saints
           ,
           to
           bring
           mens
           minds
           to
           Idols
           ,
           and
           from
           the
           true
           God
           to
           carnal
           things
           :
           
             that
             Images
          
           are
           to
           be
           used
           only
           for
           shew
           and
           memory
           ,
           and
           not
           at
           all
           for
           Religion
           ;
           that
           God
           alone
           is
           to
           be
           worshipped
           with
           all
           
             Religious
             worship
          
           ,
           whether
           called
           Latria
           or
           Doulia
           ,
           or
           what
           name
           soever
           ,
           and
           for
           the
           casting
           away
           all
           superstition
           ,
           that
           no
           Images
           be
           painted
           in
           Churches
           ,
           no
           Statues
           erected
           ,
           nor
           accounted
           holy
           ,
           that
           the
           
             true
             God
          
           may
           be
           worshipped
           alone
           ,
           for
           ever
           .
           This
           is
           the
           abstract
           of
           his
           Doctrine
           delivered
           by
           Massonus
           ,
           whose
           other
           Writings
           shew
           he
           was
           far
           from
           being
           partial
           towards
           the
           Reformation
           .
           And
           the
           Book
           it self
           is
           lately
           published
           by
           Baluzius
           again
           ,
           where
           any
           one
           may
           easily
           satisfie
           himself
           concerning
           
           fidelity
           .
           
           But
           Baluzius
           very
           honestly
           tells
           us
           ,
           some
           have
           suspected
           this
           Book
           not
           to
           be
           very
           Catholick
           :
           and
           therefore
           it
           was
           censured
           by
           Baronius
           and
           the
           
             Spanish
             Index
          
           ;
           yet
           he
           ingenuously
           confesseth
           ,
           he
           saith
           no
           more
           than
           the
           whole
           
             Gallican
             Church
          
           believed
           in
           that
           
             Age.
             What
          
           that
           was
           ,
           I
           have
           already
           shewed
           .
           This
           I
           have
           the
           larger
           insisted
           upon
           ,
           to
           shew
           ,
           that
           it
           is
           no
           new
           thing
           for
           us
           to
           plead
           for
           all
           
             Religious
             worship
          
           being
           appropriated
           to
           God
           ,
           and
           that
           the
           command
           against
           Image-worship
           was
           no
           Ceremonial
           Law
           respecting
           meerly
           the
           Iews
           ,
           but
           that
           the
           reason
           of
           it
           doth
           extend
           to
           all
           Ages
           and
           Nations
           ,
           and
           especially
           to
           us
           who
           live
           under
           the
           Gospel
           .
           From
           all
           which
           it
           follows
           ,
           that
           it
           was
           not
           meerly
           the
           
             Heathen
             Idolatry
          
           which
           was
           forbidden
           by
           God
           ,
           nor
           barely
           to
           prevent
           their
           falling
           to
           that
           by
           degrees
           ,
           but
           the
           giving
           to
           himself
           such
           a
           worship
           ;
           which
           he
           judges
           so
           unworthy
           of
           him
           .
        
         
           §
           .
           10.
           3.
           
           From
           those
           who
           were
           best
           able
           to
           understand
           the
           meaning
           of
           it
           .
           
           We
           can
           imagine
           none
           so
           competent
           a
           Judge
           of
           the
           meaning
           of
           a
           Law
           ,
           as
           the
           giver
           of
           it
           ,
           and
           what
           he
           afterwards
           declares
           to
           be
           the
           sense
           of
           this
           Law.
           The
           first
           occasion
           given
           for
           knowing
           the
           meaning
           of
           the
           Law
           concerning
           Images
           ,
           was
           not
           long
           after
           the
           making
           of
           it
           ,
           when
           upon
           Moses
           his
           absence
           ,
           they
           compelled
           Aaron
           to
           make
           them
           
           a
           
             Golden
             Calf
             ,
             Exod.
          
           32.
           4.
           
           Here
           was
           an
           Image
           made
           contrary
           to
           the
           Law
           ,
           as
           is
           on
           all
           sides
           acknowledged
           ;
           but
           the
           question
           is
           ,
           Whether
           by
           this
           the
           Israelites
           did
           fall
           into
           the
           
             Heathen
             Idolatry
          
           ,
           or
           only
           worship
           the
           true
           God
           under
           that
           Symbol
           of
           his
           presence
           ?
           That
           they
           did
           not
           herein
           fall
           back
           to
           the
           
             Heathen
             Idolatry
          
           ,
           I
           thus
           prove
           :
           1.
           
           From
           the
           occasion
           of
           it
           ,
           which
           was
           not
           upon
           the
           least
           pretence
           of
           Infidelity
           as
           to
           the
           true
           God
           ,
           or
           that
           they
           had
           now
           better
           reason
           given
           them
           
             for
             the
             worship
             of
             other
             Gods
             besides
             him
          
           ;
           but
           all
           they
           say
           ,
           was
           ,
           that
           Moses
           
             had
             been
             so
             long
             absent
             ,
             they
             knew
             not
             what
             was
             become
             of
             him
             ,
             and
             therefore
             they
             say
             to
          
           Aaron
           ,
           
             make
             us
             Gods
          
           (
           or
           
             a
             God
          
           ,
           as
           in
           
             Nehem.
             9.
             18.
             
             )
             to
             go
             before
             us
             .
          
           We
           cannot
           imagine
           the
           people
           so
           sottish
           ;
           to
           desire
           Aaron
           to
           make
           them
           a
           God
           in
           the
           proper
           sense
           ,
           as
           though
           they
           could
           believe
           the
           Calf
           newly
           made
           ,
           to
           have
           been
           the
           God
           ,
           which
           before
           it
           was
           made
           ,
           
             brought
             them
             out
             of
             the
             Land
             of
             Aegypt
          
           as
           they
           say
           afterwards
           ,
           v.
           4.
           but
           it
           must
           be
           understood
           as
           the
           symbol
           of
           that
           God
           which
           did
           bring
           them
           from
           thence
           :
           the
           controversie
           then
           lyes
           here
           ,
           Whether
           they
           thought
           the
           
             Aegyptian
             Gods
          
           delivered
           them
           out
           of
           Aegypt
           ,
           while
           they
           forsook
           all
           their
           own
           worshippers
           ,
           to
           preserve
           those
           who
           were
           so
           great
           enemies
           to
           them
           ,
           that
           their
           very
           way
           of
           worship
           was
           an
           
             abomination
             to
             all
             the
             Aegyptians
             ,
             
             Exod
             ,
          
           8.
           26.
           and
           whether
           they
           could
           think
           
             the
             Gods
             of
             Aegypt
          
           had
           wrought
           all
           the
           Miracles
           for
           them
           in
           their
           deliverance
           and
           after
           it
           ?
           Whether
           they
           appeared
           not
           long
           before
           on
           
             Mount
             Sinai
          
           ,
           and
           delivered
           the
           Law
           to
           them
           ?
           Or
           ,
           whether
           it
           were
           not
           the
           true
           God
           they
           meant
           ,
           who
           had
           made
           that
           the
           Preface
           to
           his
           
             Laws
             ,
             I
             am
             the
             God
             that
             brought
             thee
             out
             of
             the
             Land
             of
             Aegypt
          
           ;
           to
           whom
           they
           intended
           still
           to
           give
           honour
           :
           but
           the
           only
           question
           was
           concerning
           the
           symbol
           of
           his
           presence
           ,
           that
           was
           to
           go
           before
           them
           .
           For
           which
           ,
           we
           are
           to
           consider
           ,
           that
           immediately
           before
           Moses
           his
           going
           up
           into
           the
           Mount
           ,
           the
           last
           promise
           God
           made
           to
           them
           was
           ,
           
             that
             he
             would
             send
             his
             Angel
             before
             them
             ,
             Exod.
          
           23.
           20
           ,
           23.
           which
           is
           elsewhere
           called
           
             his
             presence
             ,
             Exod.
          
           33.
           14.
           
           Moreover
           ,
           they
           understood
           that
           there
           should
           be
           some
           extraordinary
           symbol
           of
           this
           presence
           ;
           but
           what
           it
           was
           ,
           they
           could
           not
           tell
           ;
           for
           Moses
           was
           then
           gone
           into
           the
           Mount
           to
           learn
           :
           but
           he
           not
           being
           heard
           of
           in
           forty
           dayes
           ,
           they
           took
           it
           for
           granted
           ,
           he
           was
           not
           to
           be
           heard
           of
           more
           ;
           therefore
           they
           fall
           upon
           devising
           among
           themselves
           what
           was
           the
           fittest
           symbol
           for
           the
           presence
           of
           God
           going
           before
           them
           ;
           and
           herein
           the
           greatest
           number
           being
           possessed
           with
           the
           prejudices
           of
           their
           education
           in
           Aegypt
           ,
           where
           
             golden
             Bulls
          
           were
           the
           symbols
           of
           their
           chief
           
             God
             Osiris
          
           ,
           they
           pitch
           upon
           that
           ,
           and
           force
           Aaron
           to
           a
           complyance
           
           with
           them
           in
           it
           .
           2.
           
           There
           is
           no
           intimation
           given
           in
           the
           whole
           story
           ,
           that
           they
           fell
           into
           the
           
             Heathen
             Idolatry
          
           ;
           for
           when
           afterwards
           they
           fell
           into
           it
           ,
           the
           particular
           names
           of
           the
           Gods
           are
           mentioned
           ,
           as
           
             Baal-peor
             ,
             Moloch
             ,
             Remphan
             .
             Numb
             .
             25.
             3.
             
             Acts
          
           7.
           43.
           
           But
           here
           ,
           on
           the
           contrary
           ,
           Aaron
           expresly
           proclaims
           
             a
             Feast
             to
             the
             Lord
             ,
             Exod.
          
           32.
           5.
           and
           the
           people
           accordingly
           met
           and
           offered
           their
           accustomed
           offerings
           ,
           v.
           6.
           whereas
           if
           it
           had
           been
           the
           
             Aegyptian
             Idolatry
          
           ,
           their
           common
           Sacrifices
           were
           abominations
           ,
           they
           must
           not
           have
           sacrificed
           Sheep
           and
           Oxen
           ,
           as
           they
           were
           wont
           to
           do
           .
           And
           that
           it
           was
           not
           the
           Idolatry
           of
           other
           Nations
           ,
           who
           worshipped
           
             the
             Host
             of
             Heaven
          
           ,
           is
           plain
           from
           
             St.
             Stephens
             words
          
           ,
           Acts
           7.
           41
           ,
           42.
           
           
             And
             they
             made
             a
             Calf
             in
             those
             dayes
             ,
             and
             offered
             Sacrifice
             unto
             Idols
             ,
             and
             rejoyced
             in
             the
             works
             of
             their
             own
             hands
             ;
             then
             God
             turned
             and
             gave
             them
             up
             to
             worship
             the
             Host
             of
             Heaven
             .
          
           Whereby
           it
           is
           both
           observable
           that
           the
           Idolatry
           of
           the
           Calf
           was
           distinct
           from
           the
           other
           
             Heathen
             Idolatry
          
           ,
           this
           being
           a
           punishment
           of
           the
           other
           ;
           and
           withal
           though
           the
           Calf
           was
           intended
           by
           them
           ,
           to
           be
           only
           a
           symbol
           of
           Gods
           presence
           ,
           yet
           being
           directly
           against
           
             Gods
             Command
          
           ,
           and
           having
           divine
           worship
           given
           it
           ,
           it
           is
           by
           
             S.
             Stephen
          
           called
           an
           Idol
           ;
           and
           to
           the
           same
           purpose
           the
           Psalmist
           speaks
           ,
           
             They
             made
             a
             Calf
             in
          
           Horeb
           ,
           
             and
             worshipped
             the
             Molten
             Image
             ;
             
             thus
             they
             changed
             their
             glory
          
           (
           or
           rather
           
             his
             )
             into
             the
             similitude
             of
             an
             Oxe
             that
             eateth
             grass
             ,
          
           Psal.
           106.
           19
           ,
           20.
           
           Which
           certainly
           was
           Idolatry
           as
           well
           as
           that
           St.
           Paul
           charges
           the
           Romans
           with
           ,
           viz.
           
             that
             they
             changed
             the
             glory
             of
             the
             incorruptible
             God
             into
             an
             image
             made
             like
             to
             corruptible
             man
             ,
             and
             to
             birds
             ,
             and
             four
             footed
             beasts
             ,
             and
             creeping
             things
             ,
          
           Rom.
           1.
           23.
           
           And
           we
           see
           how
           highly
           God
           was
           displeased
           with
           the
           Israelites
           for
           this
           sin
           of
           the
           
             golden
             Calf
          
           ,
           Exod.
           32.
           7
           ,
           8
           ,
           9
           ,
           10.
           
        
         
           The
           same
           may
           be
           said
           of
           the
           
             two
             Calves
          
           of
           Ieroboam
           at
           Dan
           and
           Bethel
           ;
           for
           it
           was
           neither
           agreeable
           to
           his
           end
           ,
           nor
           so
           likely
           to
           succeed
           ,
           to
           take
           the
           
             ten
             Tribes
          
           off
           from
           the
           Worship
           of
           the
           true
           God
           ;
           but
           only
           from
           the
           place
           of
           it
           at
           Hierusalem
           ,
           and
           the
           occasion
           of
           the
           Kingdomes
           coming
           to
           him
           was
           from
           Solomons
           falling
           to
           
             Heathen
             Idolatry
          
           ,
           1
           King.
           11.
           33.
           
           Which
           would
           make
           him
           more
           Cautious
           of
           falling
           into
           it
           ,
           especially
           at
           his
           first
           entrance
           :
           And
           when
           the
           Gods
           of
           other
           Nations
           are
           mentioned
           ,
           they
           are
           particularly
           described
           ,
           as
           Ashtoreth
           of
           the
           
             Zidonians
             ,
             Chemosh
          
           of
           the
           Moabites
           ,
           and
           Milcom
           of
           the
           
             Children
             of
             Ammon
          
           ,
           1
           Kings
           11.
           33.
           
           And
           in
           
             Ahabs
             Idolatry
          
           ,
           the
           occasion
           and
           description
           of
           it
           is
           given
           ,
           1
           Kings
           16.
           31.
           
           But
           of
           Ieroboam
           it
           is
           only
           said
           
             that
             he
             set
             up
             the
             Calves
             at
          
           Dan
           and
           Bethel
           ,
           
             and
             said
             unto
             the
             people
             ,
             It
             is
             too
             much
             for
             you
             to
             
             go
             up
             to
          
           Hierusalem
           ,
           
             behold
             thy
             Gods
             O
             Israel
             which
             brought
             thee
             up
             out
             of
             the
             Land
             of
          
           Aegypt
           ,
           1
           Kings
           12.
           28
           ,
           29.
           
           How
           easie
           had
           it
           been
           to
           have
           said
           that
           Ieroboam
           Worshipped
           the
           Gods
           of
           Aegypt
           if
           that
           had
           been
           his
           intention
           !
           but
           ,
           how
           much
           better
           had
           he
           then
           argued
           ,
           that
           they
           had
           been
           hitherto
           in
           a
           great
           mistake
           concerning
           the
           
             true
             God
          
           ,
           and
           not
           meerly
           as
           to
           the
           place
           of
           his
           Worship
           ,
           which
           is
           all
           he
           speaks
           against
           :
           for
           he
           continued
           the
           same
           Feasts
           and
           way
           of
           Worship
           ,
           which
           were
           at
           
             Hierusalem
             ,
             1
             King.
          
           12.
           32.
           
           Besides
           ,
           how
           comes
           the
           sin
           of
           Ahab
           to
           be
           so
           much
           greater
           than
           that
           of
           Ieroboam
           ,
           if
           they
           were
           both
           guilty
           of
           the
           same
           Apostasie
           to
           
             Heathen
             Idolatry
             ,
             1
             Kings
             16.
             31.
             
             ?
          
           how
           came
           the
           Worship
           of
           the
           true
           God
           in
           the
           Ten
           Tribes
           to
           be
           set
           in
           opposition
           to
           
             Heathen
             Idolatry
             ,
             1
             Kings
             18.
             21
             
             ?
          
           how
           comes
           Iehu
           at
           the
           same
           time
           ,
           to
           boast
           
             his
             zeal
             for
             his
             Lord
          
           ,
           when
           it
           is
           said
           of
           him
           ,
           
             that
             he
             departed
             not
             from
             the
             sins
             of
          
           Jeroboam
           ,
           viz.
           
             the
             golden
             Calves
             of
          
           Dan
           and
           Bethel
           ,
           2
           
             Kings
             10.
             16
             ,
             29
          
           ?
           Lastly
           ,
           how
           comes
           the
           Worship
           of
           the
           true
           God
           to
           be
           preserved
           in
           the
           Ten
           Tribes
           after
           their
           captivity
           ,
           when
           they
           still
           continued
           their
           separation
           in
           Religion
           ,
           from
           the
           Kingdom
           of
           
             Iudah
             ,
             2
             Kings
             17.
             28
             ?
          
           For
           ,
           certainly
           ,
           if
           the
           Samaritans
           had
           only
           desired
           information
           concerning
           the
           Worship
           of
           the
           God
           of
           Israel
           after
           the
           way
           of
           Hierusalem
           ,
           they
           
           would
           have
           sent
           only
           thither
           for
           it
           ;
           but
           because
           they
           sent
           into
           the
           Land
           of
           their
           Captivity
           ,
           for
           a
           Priest
           to
           be
           sent
           to
           them
           ;
           it
           is
           plain
           the
           former
           differences
           still
           continued
           ,
           and
           yet
           it
           is
           said
           
             he
             taught
             them
             to
             fear
             the
             Lord.
          
           And
           notwithstanding
           it
           be
           thus
           evident
           that
           Ieroboam
           did
           not
           fall
           then
           into
           
             Heathen
             Idolatry
          
           ,
           yet
           we
           see
           that
           he
           is
           charged
           with
           Idolatry
           in
           Scripture
           ;
           for
           it
           is
           said
           ,
           
             that
             he
             had
             done
             evil
             above
             all
             that
             were
             before
             him
             ,
             and
             had
             gone
             and
             made
             him
             other
             Gods
             and
             Molten
             Images
             to
             provoke
             God
             to
             anger
             ,
             and
             had
             cast
             him
             behind
             his
             back
             ,
          
           1
           Kings
           14.
           9.
           
           From
           whence
           it
           necessarily
           follows
           ,
           that
           if
           God
           may
           be
           allowed
           to
           interpret
           his
           own
           Law
           ,
           the
           Worshipping
           of
           Images
           though
           designed
           for
           his
           honour
           is
           Idolatry
           .
        
         
           And
           since
           the
           Lawgiver
           hath
           thus
           interpreted
           his
           own
           Law
           ,
           we
           need
           not
           be
           solicitous
           about
           the
           sense
           of
           any
           others
           ;
           yet
           herein
           we
           have
           the
           concurrence
           of
           the
           Iewish
           and
           
             Christian
             Church
          
           :
           the
           Iews
           have
           thought
           the
           prohibition
           to
           extend
           to
           all
           kinds
           of
           Images
           for
           Worship
           ,
           and
           almost
           all
           for
           ornament
           :
           and
           the
           Image
           Worship
           of
           the
           Church
           of
           Rome
           is
           one
           of
           the
           great
           scandals
           to
           this
           day
           which
           hinder
           them
           from
           embracing
           Christianity
           .
           The
           primitive
           Christians
           were
           declared
           enemies
           to
           all
           Worship
           of
           God
           by
           Images
           ;
           but
           I
           need
           the
           less
           to
           go
           about
           to
           prove
           it
           now
           ,
           
           since
           it
           is
           at
           last
           consessed
           by
           one
           of
           the
           most
           learned
           Iesuites
           they
           ever
           had
           ,
           that
           ,
           
             for
             the
             four
             first
             Centuries
             and
             further
             there
             was
             little
             or
             no
             use
             of
             Images
             in
             the
             Temples
             or
             Oratories
             of
             Christians
          
           ;
           
           but
           we
           need
           not
           their
           favour
           in
           so
           plain
           a
           cause
           as
           this
           ;
           as
           shall
           be
           evidently
           proved
           if
           occasion
           be
           farther
           given
           .
           And
           against
           my
           Adversaries
           opinion
           ,
           
             that
             the
             second
             Command
             only
             forbids
             the
             Worship
             of
             Idols
             ,
          
           we
           have
           the
           consent
           of
           some
           of
           the
           most
           learned
           Writers
           of
           his
           own
           Church
           against
           him
           :
           
           For
           Vasquez
           acknowledgeth
           ,
           
             that
             it
             is
             plain
             in
             Scripture
             that
             God
             did
             not
             only
             forbid
             that
             in
             the
             second
             command
             ,
             which
             was
             unlawful
             by
             the
             Law
             of
             Nature
             ,
             as
             the
             Worshipping
             an
             Image
             for
             God
             ,
             but
             the
             Worshipping
             of
             the
             true
             God
             by
             any
             similitude
             of
             him
             ,
          
           and
           he
           reckons
           up
           many
           others
           of
           the
           same
           opinion
           with
           him
           of
           great
           estimation
           in
           the
           
             Roman
             Church
          
           .
        
         
           §
           .
           11.
           
           But
           we
           must
           now
           consider
           what
           he
           further
           produces
           for
           his
           opinion
           ,
           
           he
           therefore
           saith
           ,
           
             if
             St.
          
           Austins
           
             judgement
             be
             to
             be
             followed
             ,
             the
             second
             Commandment
             is
             but
             a
             part
             or
             explication
             of
             the
             first
             .
          
           But
           why
           doth
           he
           not
           tell
           us
           whether
           St.
           Austins
           judgement
           be
           to
           be
           followed
           or
           no
           ,
           if
           it
           be
           of
           so
           much
           consequence
           to
           the
           resolving
           of
           this
           Controversie
           ?
           Nay
           how
           is
           he
           sure
           this
           was
           St.
           Austins
           constant
           judgement
           ;
           
           since
           in
           his
           latter
           Writings
           ,
           he
           reckons
           up
           
           the
           Commandments
           as
           others
           of
           the
           Fathers
           had
           done
           before
           him
           ?
           But
           if
           St.
           Austins
           Judgement
           were
           to
           be
           followed
           in
           this
           ?
           doth
           it
           thence
           follow
           that
           this
           Commandment
           must
           be
           only
           against
           Idols
           ?
           no
           ,
           but
           that
           all
           things
           concerning
           the
           Worship
           of
           God
           must
           be
           in
           one
           command
           and
           so
           they
           may
           be
           ,
           and
           yet
           be
           as
           full
           against
           
             Image
             Worship
          
           ,
           as
           in
           two
           :
           so
           ,
           that
           no
           relief
           is
           to
           be
           had
           from
           hence
           .
        
         
           And
           as
           little
           from
           his
           distinction
           
             of
             an
             inferiour
             and
             relative
             honour
             only
             which
             is
             given
             by
             them
          
           (
           he
           saith
           )
           
             to
             the
             Sacred
             Images
             of
             Christ
             and
             his
             B.
             Mother
             and
             Saints
             ,
             and
             that
             which
             they
             call
          
           Latria
           
             or
             Worship
             due
             to
             God
             ;
             the
             former
          
           he
           saith
           
             is
             only
             honorary
             adoration
             expressed
             by
             putting
             off
             our
             Hats
             ,
             kissing
             them
             or
             kneeling
             before
             them
             .
          
           Which
           is
           just
           as
           if
           an
           unchaste
           Wife
           should
           plead
           in
           her
           excuse
           to
           her
           Husband
           ,
           that
           the
           person
           she
           was
           too
           kind
           with
           ,
           was
           extreamly
           like
           him
           ,
           and
           a
           near
           friend
           of
           his
           ,
           and
           that
           it
           was
           out
           of
           respect
           to
           him
           that
           she
           gave
           him
           the
           honour
           of
           his
           bed
           ;
           Can
           any
           one
           think
           that
           such
           an
           excuse
           as
           this
           would
           be
           taken
           by
           a
           jealous
           Husband
           ?
           How
           much
           less
           will
           such
           like
           pretences
           avail
           with
           that
           God
           who
           hath
           declared
           himself
           particularly
           jealous
           of
           his
           honour
           ,
           in
           this
           Command
           above
           others
           ,
           and
           that
           
             he
             will
             not
             give
             his
             glory
             to
             another
          
           ;
           but
           hath
           reserved
           all
           
             divine
             worship
          
           as
           peculiar
           to
           
           himself
           ;
           and
           no
           such
           fond
           excuses
           of
           
             relative
             ,
             inferiour
          
           ,
           and
           
             improper
             Worship
          
           will
           serve
           ,
           when
           they
           encroach
           upon
           his
           prerogative
           .
           It
           was
           well
           observed
           by
           a
           very
           learned
           Bishop
           of
           our
           Church
           ,
           that
           such
           kind
           of
           distinctions
           so
           applyed
           are
           like
           the
           dispute
           among
           some
           of
           the
           Church
           of
           Rome
           in
           Scotland
           ,
           
           whether
           the
           
             Lords
             Prayer
          
           might
           be
           used
           to
           Saints
           or
           no
           ,
           and
           it
           was
           well
           resolved
           and
           very
           subtilly
           ,
           that
           
             ultimately
             ,
             principally
             ,
             primarily
          
           and
           strictly
           they
           might
           not
           ;
           but
           
             secondarily
             ,
             less
             principally
          
           and
           largely
           or
           relatively
           they
           might
           .
           The
           same
           would
           certainly
           hold
           for
           Images
           too
           .
           And
           I
           wonder
           very
           much
           they
           stick
           at
           any
           kind
           of
           Worship
           to
           be
           done
           to
           Images
           ;
           for
           my
           own
           part
           ,
           were
           I
           of
           their
           mind
           ,
           I
           should
           as
           little
           scruple
           offering
           up
           the
           Host
           to
           an
           Image
           ,
           as
           saying
           my
           Prayers
           to
           it
           ;
           and
           I
           should
           think
           my self
           hardly
           dealt
           with
           if
           I
           did
           not
           come
           off
           with
           the
           same
           distinctions
           .
           For
           if
           I
           do
           it
           to
           
             God
             absolutely
          
           and
           for
           himself
           ,
           and
           to
           the
           Image
           only
           improperly
           and
           relatively
           ,
           wherein
           I
           am
           to
           blame
           ?
           I
           cannot
           understand
           if
           the
           Image
           have
           the
           
             honorary
             adoration
          
           as
           he
           calls
           it
           given
           to
           it
           ,
           only
           with
           a
           respect
           to
           what
           is
           represented
           by
           it
           ,
           but
           I
           may
           give
           the
           same
           kind
           of
           Worship
           to
           the
           Image
           which
           I
           do
           to
           the
           Prototype
           :
           and
           that
           ,
           upon
           the
           rule
           he
           quotes
           from
           St.
           Basil
           (
           although
           he
           uses
           it
           quite
           upon
           another
           occasion
           ,
           as
           if
           he
           looks
           upon
           
           the
           place
           he
           may
           see
           )
           
             that
             the
             Worship
             of
             the
             Image
             is
             carryed
             to
             the
             Prototype
             or
             thing
             represented
             .
          
           I
           desire
           therefore
           seriously
           to
           know
           of
           him
           ,
           whether
           any
           Worship
           doth
           at
           all
           belong
           to
           the
           image
           or
           no
           ?
           if
           none
           at
           all
           ,
           to
           what
           end
           are
           they
           
             kneeled
             before
          
           ,
           and
           kissed
           ,
           which
           if
           the
           Images
           had
           any
           sense
           in
           them
           ,
           would
           think
           was
           done
           to
           them
           ?
           and
           why
           doth
           the
           Council
           of
           Trent
           determine
           that
           
             due
             worship
          
           is
           to
           be
           given
           them
           ?
           if
           there
           be
           any
           due
           ,
           whether
           it
           be
           the
           same
           then
           is
           given
           to
           the
           Prototype
           ,
           or
           distinct
           from
           it
           ?
           if
           it
           be
           the
           same
           then
           
             proper
             divine
             Worship
          
           is
           given
           to
           the
           Image
           ;
           if
           distinct
           then
           the
           Image
           is
           Worshipped
           with
           
             divine
             Worship
          
           for
           it self
           ,
           and
           not
           relatively
           and
           subordinately
           ,
           as
           he
           speaks
           .
        
         
           I
           know
           ,
           Madam
           ,
           when
           any
           thing
           pincheth
           them
           ,
           they
           cry
           presently
           these
           are
           
             disputes
             of
             the
             Schools
          
           ,
           and
           Niceties
           too
           deep
           for
           you
           to
           be
           able
           to
           judge
           of
           ;
           but
           I
           assure
           you
           some
           of
           the
           best
           learned
           among
           them
           ,
           have
           determined
           which
           side
           soever
           you
           take
           you
           fall
           into
           Idolatry
           ;
           and
           I
           hope
           that
           is
           no
           
             Scholastick
             nicety
          
           with
           you
           .
           I
           shall
           endeavour
           to
           give
           you
           their
           sense
           as
           plainly
           as
           I
           can
           .
           
           Bellarmin
           saith
           ,
           
             That
             no
             Image
             is
             to
             be
             Worshipped
             properly
             with
             that
             Worship
             which
             the
             thing
             represented
             is
             worshipped
             by
             ;
             for
             Latria
             ,
             (
             as
             he
             calls
             it
             )
             is
             a
             Worship
             proper
             to
             God
             ;
             but
             no
             Image
             upon
             account
             of
             relation
             ,
             
             or
             any
             other
             way
             is
             God
             ;
             therefore
             that
             Worship
             doth
             not
             belong
             to
             it
             .
             It
             may
             be
             saith
             he
             ,
             some
             will
             say
             ,
             
               that
               Latria
               is
               a
               Worship
               proper
               to
               God
               ,
               when
               it
               is
               given
               for
               it self
               ,
               and
               not
               for
               another
               ,
            
             (
             or
             relatively
             .
             )
             I
             Answer
             ,
             that
             it
             is
             of
             the
             Nature
             of
             Latria
             ,
             (
             or
             
               Divine
               Worship
               ,
            
             )
             to
             be
             given
             
               for
               it self
            
             :
             for
             ,
             that
             is
             the
             Worship
             ,
             which
             is
             due
             to
             the
             true
             God
             as
             the
             first
             principle
             of
             all
             things
             ,
             and
             it
             implyes
             a
             contradiction
             for
             the
             highest
             Worship
             to
             be
             given
             to
             the
             first
             principle
             and
             relatively
             or
             for
             another
             ;
             and
             therefore
             this
             worship
             is
             given
             to
             the
             Image
             for
             it self
             ,
             which
             is
             plain
             Idolatry
             ,
             or
             else
             it
             is
             not
             given
             for
             it self
             ,
             and
             then
             it
             is
             not
             Latria
             or
             properly
             Divine
             Worship
             .
             Again
             ,
             either
             the
             Divine
             Worship
             ,
             or
             Latria
             ,
             which
             is
             given
             to
             the
             Image
             relatively
             for
             another
             is
             the
             same
             with
             that
             which
             is
             given
             to
             God
             ,
             or
             an
             inferiour
             Worship
             ;
             if
             it
             be
             the
             same
             ,
             the
             Creature
             is
             equally
             Worshipped
             with
             God
             ,
             which
             certainly
             is
             Idolatry
             ;
             For
             Idolatry
             ,
             saith
             he
             ,
             
               is
               not
               only
               when
               God
               is
               forsaken
               ,
               and
               an
               Idol
               Worshipped
               ;
               but
               when
               an
               Idol
               is
               Worshipped
               together
               with
               God.
            
             If
             it
             be
             an
             inferiour
             worship
             ,
             then
             it
             is
             not
             Latria
             ,
             for
             that
             is
             the
             highest
             Worship
             .
          
           Thus
           far
           Bellarmin
           ;
           On
           the
           other
           side
           Vasquez
           a
           Iesuite
           ,
           
           a
           man
           of
           great
           reputation
           too
           ,
           and
           of
           as
           searching
           a
           wit
           as
           Bellarmin
           ,
           he
           saith
           ,
           
             That
             it
             
             an
             
               inferiour
               Worship
            
             be
             given
             to
             the
             
               Image
               ,
               distinct
            
             from
             that
             which
             is
             given
             to
             the
             thing
             represented
             ,
             he
             that
             so
             gives
             it
             incurres
             the
             
               crime
               of
               Idolatry
            
             ;
             for
             he
             expresseth
             his
             submission
             to
             a
             meer
             inanimate
             thing
             ,
             that
             hath
             no
             kind
             of
             excellency
             to
             deserve
             it
             from
             him
             .
          
           By
           which
           we
           see
           that
           it
           is
           in
           mens
           choice
           what
           sort
           of
           Idolatry
           they
           will
           commit
           ,
           who
           worship
           Images
           ;
           but
           in
           neither
           way
           they
           can
           avoid
           it
           .
        
         
           §
           .
           12.
           
           
             But
             yet
             he
             thinks
             to
             escape
          
           by
           some
           parallel
           instances
           ,
           
           
             as
             he
             fancies
             them
             ;
             such
             as
             ,
          
           the
           honour
           given
           to
           the
           Chair
           of
           State
           ,
           or
           the
           Kings
           picture
           or
           garment
           ,
           Moses
           and
           
           Joshua's
           putting
           off
           their
           Shooes
           because
           it
           was
           holy
           ground
           ,
           the
           Iews
           falling
           down
           before
           Gods
           footstool
           ,
           and
           Worshipping
           the
           Holy
           of
           Holies
           ,
           where
           were
           the
           Cherubims
           ,
           Propitiatory
           ,
           and
           Ark
           ,
           Protestants
           bowing
           at
           the
           name
           of
           Iesus
           ,
           or
           kneeling
           at
           the
           Eucharist
           ,
           and
           bowing
           before
           the
           Altar
           ;
           
             from
             these
             he
             thinks
             he
             hath
             sufficiently
             cleared
             ,
             that
          
           inferiour
           and
           relative
           
             Worship
             which
             they
             give
             to
             Images
             .
             To
             which
             I
             answer
             ,
          
        
         
           1.
           
           
             To
             that
             of
             the
             Chair
             of
             State
          
           ;
           that
           our
           dispute
           is
           not
           concerning
           
             Civil
             Worship
          
           ,
           but
           Divine
           ;
           and
           as
           
             to
             civil
             worship
          
           ;
           I
           suppose
           he
           would
           not
           say
           that
           were
           any
           honour
           to
           the
           King
           in
           case
           he
           had
           absolutely
           
             forbidden
             it
          
           ,
           as
           we
           have
           proved
           God
           hath
           done
           in
           the
           case
           of
           Images
           .
        
         
         
           2.
           
           
             To
             the
             putting
             off
             the
             Shooes
             upon
             holy
             ground
             :
          
           (
           1.
           )
           That
           we
           think
           there
           is
           some
           little
           difference
           to
           be
           made
           between
           what
           God
           hath
           commanded
           ,
           and
           what
           he
           hath
           forbidden
           ;
           for
           in
           the
           case
           of
           Moses
           and
           Ioshua
           ,
           there
           was
           an
           
             express
             command
          
           ,
           Exod.
           3.
           5.
           
           Josh.
           5.
           15.
           but
           in
           the
           case
           of
           Image
           Worship
           there
           is
           as
           plain
           a
           prohibition
           .
           (
           2.
           )
           That
           the
           special
           presence
           and
           appearance
           of
           God
           doth
           sanctifie
           a
           place
           to
           so
           high
           a
           degree
           ,
           that
           we
           may
           lawfully
           testifie
           our
           reverence
           towards
           it
           ;
           but
           this
           will
           not
           hold
           for
           Images
           ,
           unless
           God
           be
           proved
           present
           in
           them
           in
           the
           same
           manner
           as
           he
           appeared
           to
           Moses
           and
           Ioshua
           ,
           and
           yet
           even
           then
           the
           reverence
           he
           required
           ,
           was
           not
           
             kissing
             it
          
           ,
           or
           
             bowing
             to
             it
          
           ,
           much
           less
           praying
           to
           it
           ,
           but
           only
           
             putting
             off
             their
             Shooes
          
           .
           (
           3.
           )
           If
           these
           things
           had
           been
           done
           towards
           the
           ground
           ,
           the
           danger
           had
           not
           been
           so
           great
           as
           to
           Images
           ,
           because
           the
           ground
           had
           nothing
           of
           representation
           in
           it
           ,
           but
           was
           only
           Sacred
           by
           
             Divine
             consecration
          
           ;
           and
           therefore
           it
           could
           not
           pretend
           to
           be
           any
           similitude
           of
           God.
           But
           in
           Images
           there
           is
           nothing
           Sacred
           ,
           but
           being
           an
           Image
           ,
           and
           so
           the
           representation
           is
           that
           ,
           which
           gives
           all
           the
           excellency
           and
           value
           to
           it
           ;
           and
           therefore
           the
           Reverence
           of
           holy
           places
           and
           things
           ,
           is
           of
           quite
           a
           different
           nature
           from
           the
           Worship
           of
           Images
           .
        
         
           3.
           
           
             To
             the
             Iewes
             adora●ion
             towards
             the
             
             Ark
             and
             the
             Holy
             of
             Holies
             ,
             where
             the
             Cherubims
             and
             Propitiatory
             were
             :
          
           (
           1.
           )
           That
           they
           only
           directed
           their
           Worship
           
             towards
             the
             place
          
           ,
           where
           God
           had
           promised
           to
           be
           
             signally
             present
          
           among
           them
           ;
           and
           signifies
           no
           more
           to
           the
           Worship
           of
           Images
           than
           our
           lifting
           
             our
             eyes
             to
             Heaven
          
           ,
           doth
           when
           we
           pray
           ,
           because
           God
           is
           more
           especially
           present
           there
           .
           (
           2.
           )
           That
           though
           the
           Cherubims
           were
           there
           ,
           yet
           they
           were
           alwayes
           hid
           from
           the
           sight
           of
           the
           people
           ,
           the
           High-Priest
           himself
           going
           into
           the
           
             Holy
             of
             Holies
          
           but
           once
           a
           year
           ;
           that
           the
           Cherubims
           were
           no
           representations
           of
           God
           ;
           and
           his
           Throne
           was
           
             between
             them
          
           upon
           the
           
             mercy
             seat
          
           ;
           and
           were
           
             Hieroglyphical
             figures
          
           of
           Gods
           own
           appointing
           which
           the
           Iews
           know
           no
           more
           than
           we
           do
           :
           which
           are
           plain
           arguments
           they
           were
           never
           intended
           for
           
             objects
             of
             Worship
          
           ;
           for
           then
           they
           must
           not
           have
           been
           meerly
           appendices
           to
           another
           thing
           ,
           they
           must
           have
           been
           publickly
           exposed
           ,
           as
           the
           Images
           are
           in
           the
           
             Roman
             Churches
          
           ,
           and
           their
           form
           as
           well
           known
           as
           any
           of
           the
           
             B.
             Virgin.
          
           
        
         
           4.
           
           
             To
             bowing
             at
             the
             name
             of
             Iesus
          
           ;
           that
           he
           might
           as
           well
           have
           instanced
           in
           going
           to
           Church
           at
           the
           toll
           of
           a
           bell
           ,
           for
           as
           the
           one
           only
           tells
           us
           the
           time
           when
           we
           ought
           to
           go
           to
           Worship
           God
           ;
           so
           the
           mentioning
           the
           name
           of
           Iesus
           doth
           only
           put
           us
           in
           mind
           of
           him
           we
           owe
           all
           manner
           of
           reverence
           to
           ,
           
           without
           dishonouring
           him
           as
           the
           object
           of
           our
           Worship
           ,
           by
           any
           image
           of
           him
           ,
           which
           can
           only
           represent
           that
           which
           is
           neither
           the
           object
           nor
           reason
           of
           our
           Worship
           .
        
         
           5.
           
           
             To
             kneeling
             at
             the
             Eucharist
          
           ,
           that
           of
           all
           things
           should
           not
           be
           objected
           to
           us
           ,
           who
           have
           declared
           in
           our
           Rubrick
           after
           Communion
           ,
           
             That
             thereby
             no
             adoration
             is
             intended
             or
             ought
             to
             be
             done
             either
             unto
             the
             Sacramental
             Bread
             and
             Wine
             ,
             there
             bodily
             received
             or
             any
             corporal
             presence
             of
             Christs
             natural
             Flesh
             and
             Blood
             ;
             for
             the
             Sacramental
             Bread
             and
             Wine
             remain
             still
             in
             their
             very
             natural
             substances
             ▪
             and
             therefore
             may
             not
             be
             adored
             ;
             for
             that
             were
             Idolatry
             to
             be
             abhorred
             of
             all
             faithful
             Christians
             .
          
        
         
           
             To
             bowing
             towards
             the
             Altar
          
           ,
           or
           at
           entring
           in
           and
           going
           out
           of
           the
           Church
           ,
           that
           it
           is
           of
           the
           same
           nature
           with
           the
           
             putting
             off
             our
             Hats
          
           ,
           while
           we
           are
           there
           ;
           and
           is
           only
           determining
           a
           natural
           act
           of
           Reverence
           ,
           that
           way
           which
           the
           ancient
           Christians
           did
           use
           to
           direct
           their
           Worship
           .
        
      
       
         
         
           CHAP.
           II.
           Of
           their
           Idolatry
           in
           Adoration
           of
           the
           Host
           and
           Invocation
           of
           Saints
           .
        
         
           
             The
             Argument
             proposed
             concerning
             the
             Adoration
             of
             the
             Host
             ;
             the
             insufficiency
             of
             the
             Answer
             to
             it
             manifested
             :
             supposing
             equal
             revelation
             for
             Transubstantiation
             as
             for
             Christs
             Divinity
             ,
             yet
             not
             the
             same
             reason
             for
             Worshipping
             the
             Host
             as
             the
             person
             of
             Christ
             ;
             the
             great
             disparity
             between
             these
             two
             at
             large
             discovered
             ;
             the
             Controversie
             truly
             stated
             concerning
             Adoration
             of
             the
             Host
             :
             and
             it
             is
             proved
             ,
             that
             no
             man
             on
             the
             principles
             of
             the
             Roman
             Church
             can
             be
             secure
             he
             doth
             not
             commit
             Idolatry
             in
             it
             .
             The
             confession
             of
             our
             Adversaries
             ,
             that
             the
             same
             Principles
             will
             justifie
             the
             Worship
             of
             any
             Creature
             .
             No
             such
             motives
             to
             believe
             Transubstantiation
             as
             the
             Divinity
             of
             Christ.
             Bishop
             Taylor
             's
             Testimony
             answered
             by
             himself
             .
             To
             Worship
             Christ
             in
             the
             Sun
             as
             lawful
             as
             to
             Worship
             him
             in
             the
             Host.
             The
             grossest
             Idolatry
             excusable
             on
             the
             same
             grounds
             .
             The
             argument
             proposed
             and
             vindicated
             concerning
             the
             Invocation
             of
             Saints
             practised
             in
             the
             Church
             of
             Rome
             .
             The
             Fathers
             Arguments
             against
             the
             Heathens
             hold
             against
             Invocation
             of
             Saints
             ;
             
             the
             state
             of
             the
             Controversie
             about
             Idolatry
             as
             managed
             by
             them
             .
             They
             make
             it
             wholly
             unlawful
             to
             give
             divine
             Worship
             to
             any
             Creature
             how
             excellent
             soever
             .
             The
             Worship
             not
             only
             of
             Heathen
             Gods
             ,
             but
             of
             Angels
             condemned
             .
             The
             common
             evasions
             answered
             .
             Prayer
             more
             proper
             to
             God
             than
             Sacrifice
             .
             No
             such
             disparity
             as
             is
             pretended
             between
             the
             manner
             of
             Invocating
             Saints
             and
             the
             Heathens
             Invocating
             their
             Deities
             .
             In
             the
             Church
             of
             Rome
             ,
             they
             do
             more
             than
             pray
             to
             Saints
             to
             pray
             for
             them
             ,
             proved
             from
             the
             present
             most
             Authentick
             Breviaries
             .
             Supposing
             that
             were
             all
             ,
             it
             would
             not
             excuse
             them
             .
             St.
             Austin
             no
             friend
             to
             Invocation
             of
             Saints
             .
             Practices
             condemned
             by
             the
             Church
             pleaded
             for
             it
             .
             Of
             Negative
             points
             being
             Articles
             of
             faith
             .
          
        
         
           §
           .
           1.
           
           
             I
             Proceeded
          
           to
           the
           Adoration
           of
           the
           Host
           ;
           
           
             and
             here
             the
             Argument
             I
             proposed
             ,
             was
             ,
             to
             take
             off
             the
             common
             answer
             ,
          
           That
           this
           could
           not
           be
           Idolatry
           because
           they
           believed
           the
           Bread
           to
           be
           God
           ,
           
             upon
             the
          
           same
           ground
           ,
           
             I
             said
          
           ,
           they
           who
           believe
           the
           Sun
           to
           be
           God
           and
           Worship
           him
           on
           that
           account
           would
           be
           excused
           from
           Idolatry
           too
           ,
           nay
           the
           grosser
           their
           Idolatry
           was
           ,
           the
           more
           excusable
           it
           would
           be
           ,
           as
           that
           of
           those
           who
           supposed
           their
           Images
           to
           be
           Gods
           ,
           and
           upon
           this
           ground
           their
           Worship
           was
           more
           Lawful
           than
           of
           those
           who
           supposed
           them
           not
           to
           be
           so
           .
           
             To
             
             this
             he
             answers
             two
             wayes
          
           ;
           1.
           
           That
           they
           do
           not
           barely
           suppose
           that
           the
           substance
           of
           bread
           is
           changed
           into
           Christs
           body
           ,
           and
           that
           he
           is
           really
           present
           under
           the
           form
           of
           Bread
           ,
           but
           that
           they
           know
           and
           believe
           this
           upon
           the
           same
           grounds
           and
           motives
           upon
           which
           they
           believe
           that
           Christ
           is
           God
           ,
           and
           consequently
           to
           be
           adored
           ;
           and
           further
           addes
           ,
           that
           the
           same
           argument
           will
           hold
           against
           the
           adoration
           of
           Christ
           as
           God
           ,
           as
           against
           the
           adoration
           of
           him
           in
           the
           Eucharist
           ,
           since
           they
           have
           a
           like
           Divine
           Revelation
           for
           his
           real
           presence
           under
           the
           Sacramental
           signes
           ,
           as
           for
           his
           being
           true
           God
           and
           man.
           2.
           
           Supposing
           they
           were
           mistaken
           ,
           yet
           it
           would
           not
           follow
           they
           were
           Idolaters
           ,
           which
           he
           proves
           from
           Dr.
           Taylors
           words
           .
           
             But
             notwithstanding
             these
             appearances
             of
             answering
             ,
             that
             my
             argument
             still
             stands
             good
             ,
             will
             be
             evident
             by
             proving
             these
             things
             .
             1.
             
             That
             supposing
             there
             were
             the
             same
             revelation
             of
          
           Christs
           Divinity
           ,
           
             and
             of
             his
          
           presence
           
             in
             the
          
           Eucharist
           by
           Transubstantiation
           ,
           
             yet
             there
             could
             not
             be
             the
             same
             reason
             for
             the
          
           Adoration
           
             of
             the
          
           Host
           ,
           
             as
             for
          
           worshipping
           Christ
           
             himself
             .
             2.
             
             That
             there
             are
             not
             the
             same
             motives
             and
             grounds
             to
             believe
             that
             Doctrine
             of
          
           Transubstantiatim
           ,
           
             that
             there
             are
             to
             believe
             that
          
           Christ
           is
           God.
           3.
           
           
             That
             supposing
             they
             are
             mistaken
             in
             the
             doctrine
             of
          
           Transubstantiation
           ,
           
             this
             doth
             not
             excuse
             them
             from
          
           Idolatry
           .
           4.
           
           
             That
             the
             same
             reason
             which
             would
             excuse
             
             them
             ,
             would
             excuse
             the
             most
             gross
          
           Idolaters
           
             in
             the
             World.
          
           
        
         
           §
           .
           ●
           .
           That
           supposing
           there
           were
           the
           same
           divine
           revelation
           of
           Transubstantiation
           and
           of
           
             Christs
             Divinity
          
           ,
           yet
           there
           could
           not
           be
           the
           same
           reason
           for
           adoration
           of
           the
           Host
           as
           of
           Christ
           himself
           .
           1.
           
           Because
           there
           is
           a
           plain
           command
           in
           Scripture
           for
           one
           ,
           and
           there
           is
           nothing
           like
           it
           for
           the
           other
           .
           
             All
             the
             Angels
             are
             commanded
             to
             Worship
             the
             Son
             of
             God
             ,
          
           Heb.
           1.
           6.
           and
           much
           more
           
             all
             men
          
           who
           have
           greater
           obligation
           to
           do
           it
           .
           
             All
             men
             are
             to
             honour
             the
             Son
             as
             they
             honour
             the
             Father
             ,
          
           Joh.
           5.
           23.
           and
           
             to
             his
             name
             every
             knee
             is
             to
             bow
             ,
          
           Phil.
           2.
           10.
           
           But
           where
           is
           there
           the
           least
           intimation
           given
           that
           we
           are
           to
           Worship
           Christ
           in
           the
           Elements
           ,
           supposing
           him
           present
           there
           ?
           If
           it
           be
           said
           ,
           
             the
             general
             command
             doth
             extend
             to
             him
             where-ever
             he
             is
             present
             ,
          
           It
           is
           easily
           answered
           that
           this
           argument
           doth
           prove
           no
           more
           his
           Worship
           in
           the
           Elements
           ,
           than
           in
           a
           turfe
           ,
           or
           any
           other
           piece
           of
           bread
           ;
           for
           Christ
           being
           God
           is
           every
           where
           present
           ;
           and
           if
           his
           presence
           only
           may
           be
           ground
           of
           giving
           adoration
           to
           that
           wherein
           he
           is
           present
           ,
           we
           may
           as
           lawfully
           Worship
           the
           Sun
           ,
           or
           the
           Earth
           or
           any
           other
           thing
           ,
           as
           they
           do
           the
           Sacrament
           .
           For
           he
           is
           present
           in
           all
           of
           them
           .
           But
           our
           Worship
           is
           not
           to
           be
           guided
           by
           our
           own
           Fancies
           ,
           but
           the
           will
           of
           God
           ;
           and
           we
           have
           a
           command
           for
           Worshipping
           
           of
           the
           person
           of
           Christ
           ,
           and
           till
           we
           see
           one
           as
           to
           his
           presence
           in
           the
           Sacrament
           ,
           we
           ought
           not
           to
           think
           the
           one
           parallel
           with
           the
           other
           .
           And
           by
           this
           the
           weakness
           of
           his
           retorting
           the
           argument
           
             in
             the
             Arrians
             behalf
          
           (
           so
           he
           calls
           
             those
             who
             believe
             Christ
             to
             be
             a
             pure
             man
             )
             against
             those
             who
             Worship
             the
             Son
             of
             God
             will
             appear
             :
          
           for
           our
           Worship
           doth
           not
           meerly
           depend
           upon
           our
           belief
           but
           upon
           the
           
             divine
             command
          
           ;
           and
           therefore
           those
           who
           have
           denyed
           the
           one
           ,
           have
           yet
           contended
           for
           the
           other
           .
           2.
           
           The
           one
           gives
           us
           a
           sufficient
           reason
           for
           our
           Worship
           ,
           but
           the
           other
           doth
           not
           :
           There
           can
           be
           no
           greater
           reason
           for
           giving
           his
           person
           adoration
           than
           that
           he
           is
           the
           
             eternal
             Son
             of
             God
          
           ;
           but
           what
           equivalent
           reason
           to
           this
           is
           there
           ,
           supposing
           the
           bread
           to
           be
           really
           converted
           into
           the
           body
           of
           Christ
           ?
           All
           that
           I
           can
           believe
           then
           present
           is
           
             the
             body
             of
             Christ
          
           ;
           and
           what
           then
           ?
           is
           that
           the
           object
           of
           our
           adoration
           ?
           do
           we
           terminate
           our
           Worship
           upon
           his
           humane
           nature
           ?
           and
           was
           it
           ever
           more
           properly
           so
           than
           in
           dying
           ?
           is
           it
           not
           the
           death
           of
           Christ
           that
           is
           set
           forth
           in
           the
           Eucharist
           ?
           And
           is
           his
           body
           present
           any
           other
           way
           than
           as
           it
           is
           agreeable
           to
           the
           end
           of
           the
           institution
           ?
           But
           it
           may
           be
           they
           will
           say
           ,
           
             the
             body
             of
             Christ
             being
             hypostatically
             united
             with
             the
             divine
             nature
             ,
             one
             cannot
             be
             present
             without
             the
             other
             .
          
           That
           indeed
           is
           a
           good
           argument
           to
           prove
           
           the
           body
           of
           Christ
           cannot
           be
           there
           by
           transubstantiation
           :
           for
           if
           the
           bread
           be
           converted
           into
           that
           body
           of
           Christ
           which
           is
           hypostatically
           united
           with
           the
           
             divine
             nature
          
           ,
           then
           the
           conversion
           is
           not
           meerly
           into
           the
           body
           but
           into
           the
           Person
           of
           Christ
           ,
           and
           then
           Christ
           hath
           as
           many
           bodies
           hypostatically
           united
           to
           him
           ,
           as
           there
           are
           Elements
           Consecrated
           ,
           and
           so
           all
           the
           accidents
           of
           the
           bread
           belong
           to
           that
           body
           of
           Christ
           which
           is
           hypostatically
           united
           with
           the
           divine
           nature
           .
           Nay
           to
           make
           the
           Elements
           the
           object
           of
           
             divine
             worship
          
           as
           they
           do
           ;
           they
           must
           suppose
           an
           
             hypostatical
             union
          
           between
           them
           and
           the
           
             divine
             nature
          
           of
           Christ
           ;
           for
           if
           the
           only
           reason
           of
           joyning
           the
           
             humane
             nature
          
           with
           the
           divine
           in
           the
           
             person
             of
             Christ
          
           as
           the
           object
           of
           our
           Worship
           ,
           be
           the
           
             hypostatical
             union
          
           of
           those
           Natures
           ;
           then
           we
           can
           upon
           no
           other
           account
           make
           those
           Elements
           the
           
             object
             of
             Worship
          
           ,
           but
           by
           supposing
           such
           an
           union
           between
           Christ
           and
           them
           .
           But
           I
           suppose
           they
           will
           not
           venture
           to
           say
           ,
           that
           Christ
           is
           hypostatically
           united
           with
           the
           
             shape
             ,
             figure
          
           and
           colour
           of
           the
           bread
           :
           for
           they
           will
           have
           nothing
           else
           to
           remain
           after
           Consecration
           (
           in
           spight
           of
           all
           the
           reason
           and
           sense
           of
           the
           world
           )
           but
           meerly
           those
           accidents
           ;
           
           and
           the
           Council
           of
           Trent
           determines
           
             That
             the
             same
             Divine
             Worship
             which
             we
             give
             to
             God
             himself
             ,
             is
             in
             express
             terms
             to
             be
             given
             to
             the
             most
             holy
             Sacrament
             ,
             
             and
             pronounces
             an
             Anathema
             against
             all
             who
             deny
             it
             .
          
           And
           what
           is
           the
           holy
           Sacrament
           but
           the
           
             body
             of
             Christ
          
           ,
           according
           to
           them
           under
           the
           accidents
           of
           the
           bread
           ;
           and
           although
           the
           body
           of
           Christ
           being
           believed
           to
           be
           there
           is
           the
           reason
           of
           their
           Worship
           ,
           yet
           the
           Worship
           is
           given
           to
           the
           Elements
           upon
           that
           account
           .
        
         
           §
           .
           3.
           
           But
           this
           being
           a
           matter
           of
           so
           great
           importance
           ,
           
           to
           make
           it
           as
           clear
           as
           the
           nature
           of
           the
           thing
           will
           allow
           ,
           I
           shall
           yet
           further
           prove
           ,
           that
           ,
           upon
           the
           principles
           of
           the
           
             Roman
             Church
          
           ,
           no
           man
           can
           be
           assured
           that
           he
           doth
           not
           commit
           Idolatry
           every
           time
           he
           gives
           adoration
           to
           the
           Host
           :
           and
           I
           hope
           this
           will
           abundantly
           add
           to
           the
           discovering
           the
           disparity
           between
           the
           Worship
           given
           to
           the
           person
           of
           Christ
           ,
           and
           that
           which
           is
           given
           to
           the
           Eucharist
           upon
           supposition
           of
           Transubstantiation
           .
           But
           before
           I
           come
           to
           this
           ,
           I
           shall
           endeavour
           to
           give
           a
           true
           account
           of
           the
           State
           of
           the
           Controversie
           between
           us
           :
           which
           I
           shall
           do
           in
           these
           particulars
           .
        
         
           1.
           
           The
           Question
           between
           us
           is
           not
           ,
           whether
           the
           person
           of
           Christ
           ,
           is
           to
           be
           Worshipped
           
             with
             divine
             worship
          
           ;
           for
           that
           we
           freely
           acknowledge
           .
           And
           although
           the
           humane
           nature
           of
           
             Christ
             ,
             of
             it self
          
           ,
           can
           yield
           us
           no
           sufficient
           reason
           for
           adoration
           ,
           yet
           being
           considered
           as
           united
           to
           the
           divine
           nature
           ,
           that
           cannot
           hinder
           the
           same
           
           divine
           Worship
           being
           given
           to
           his
           person
           ,
           which
           belongs
           to
           his
           divine
           nature
           ;
           any
           more
           than
           the
           Robes
           of
           a
           Prince
           ,
           can
           take
           off
           from
           the
           honour
           due
           unto
           him
           .
        
         
           2.
           
           It
           is
           not
           ,
           whether
           the
           person
           of
           
             Christ
             ,
             visibly
             appearing
          
           to
           us
           in
           any
           place
           ,
           ought
           to
           have
           
             divine
             honour
          
           given
           to
           him
           ?
           For
           supposing
           sufficient
           evidence
           of
           such
           an
           appearance
           ,
           we
           make
           no
           more
           question
           of
           this
           ,
           than
           we
           do
           of
           the
           former
           .
           Neither
           do
           we
           say
           ,
           that
           we
           need
           a
           particular
           command
           in
           such
           a
           case
           to
           make
           it
           lawful
           ;
           any
           more
           than
           the
           Patriarchs
           did
           at
           every
           appearance
           of
           God
           among
           them
           ;
           or
           those
           who
           conversed
           with
           our
           Lord
           on
           earth
           ,
           every
           time
           they
           fell
           down
           and
           Worshipped
           him
           .
           Where
           our
           sense
           and
           reason
           is
           satisfied
           as
           well
           as
           St.
           Thomas
           his
           was
           in
           a
           
             visible
             appearance
          
           of
           Christ
           ,
           we
           can
           give
           
             divine
             Worship
          
           as
           he
           did
           when
           he
           said
           ,
           
             My
             Lord
             and
             my
             God
          
           ;
           for
           in
           this
           Worship
           given
           to
           the
           Person
           of
           Christ
           ,
           I
           am
           sure
           I
           give
           it
           to
           nothing
           ,
           but
           what
           is
           either
           God
           or
           
             hypostatically
             united
          
           to
           the
           divine
           nature
           :
           
             But
             is
             there
             not
             the
             same
             reason
             of
             believing
             Christ
             to
             be
             present
             as
             seeing
             him
             ?
          
           I
           answer
           ,
           in
           matters
           of
           pure
           revelation
           there
           is
           ,
           where
           the
           matter
           proposed
           to
           our
           faith
           can
           be
           no
           object
           of
           sense
           ;
           as
           Christs
           infinite
           presence
           in
           all
           places
           as
           God
           ,
           I
           firmly
           believe
           upon
           the
           credit
           of
           divine
           revelation
           ,
           and
           I
           give
           divine
           Worship
           to
           him
           as
           God
           suitable
           to
           that
           
             infinite
             presence
          
           ;
           
           but
           our
           question
           is
           ,
           concerning
           the
           
             visible
             presence
          
           of
           Christ
           ,
           where
           honour
           is
           given
           on
           the
           account
           of
           the
           divine
           nature
           ,
           but
           he
           can
           be
           
             known
             to
             be
             present
          
           only
           by
           his
           humanity
           ,
           in
           this
           case
           I
           say
           ,
           the
           evidence
           of
           sense
           is
           necessary
           in
           order
           to
           the
           true
           Worshipping
           the
           person
           of
           Christ.
           If
           any
           should
           be
           so
           impertinent
           to
           urge
           that
           saying
           to
           this
           purpose
           ,
           
           
             blessed
             are
             they
             that
             have
             not
             seen
             and
             yet
             have
             believed
             ,
          
           I
           shall
           only
           say
           ,
           that
           doth
           not
           at
           all
           relate
           to
           this
           matter
           ,
           but
           to
           the
           truth
           of
           Christs
           resurrection
           .
        
         
           3.
           
           It
           is
           not
           ,
           concerning
           the
           
             spiritual
             Worship
          
           of
           Christ
           ,
           in
           the
           Celebration
           of
           the
           Eucharist
           :
           For
           we
           declare
           that
           in
           all
           solemn
           acts
           of
           
             Religious
             Worship
          
           ,
           and
           particularly
           in
           the
           Eucharist
           we
           give
           divine
           honour
           to
           the
           Son
           of
           God
           ,
           as
           well
           as
           to
           the
           Father
           .
           We
           affirm
           that
           we
           ought
           not
           only
           perform
           the
           offices
           of
           Religion
           out
           of
           obedience
           to
           his
           divine
           commands
           ,
           but
           with
           a
           due
           Veneration
           of
           his
           Majesty
           and
           power
           ,
           with
           thankfulness
           for
           his
           infinite
           goodness
           ,
           and
           with
           trust
           in
           his
           promises
           ,
           and
           subjection
           of
           our
           souls
           to
           his
           supream
           Authority
           .
           About
           these
           things
           which
           are
           the
           main
           parts
           of
           divine
           and
           spiritual
           Worship
           we
           have
           no
           quarrel
           ,
           nor
           do
           we
           find
           fault
           with
           any
           for
           giving
           too
           much
           to
           Christ
           in
           this
           manner
           ;
           but
           rather
           for
           placing
           too
           much
           in
           the
           bare
           external
           acts
           of
           adoration
           ,
           which
           may
           be
           performed
           with
           all
           external
           pomp
           
           and
           shew
           ,
           where
           there
           is
           no
           inward
           reverence
           nor
           sincere
           devotion
           .
           And
           yet
           ,
        
         
           4.
           
           It
           is
           not
           ,
           concerning
           
             external
             Reverence
          
           to
           be
           shewn
           in
           the
           time
           of
           receiving
           the
           Eucharist
           :
           For
           that
           our
           Church
           not
           only
           allowes
           but
           enjoynes
           ,
           and
           that
           
             not
             barely
             for
             the
             avoiding
             such
             profanation
             and
             disorder
             in
             the
             holy
             Communion
             as
             might
             otherwise
             ensue
             ,
          
           
           
             but
             for
             a
             signification
             of
             our
             humble
             and
             grateful
             acknowledgement
             of
             the
             benefit
             of
             Christ
             therein
             given
             to
             all
             worthy
             receivers
             .
          
           But
           it
           is
           withall
           declared
           ,
           
             that
             thereby
             no
             Adoration
             is
             intended
             or
             ought
             to
             be
             done
             either
             unto
             the
             Sacramental
             Bread
             and
             Wine
             there
             bodily
             received
             ,
             or
             unto
             any
             corporal
             presence
             of
             Christs
             natural
             flesh
             and
             blood
          
           ;
           as
           I
           have
           already
           recited
           it
           .
           But
           the
           Controversie
           concerning
           the
           adoration
           of
           the
           Host
           lyes
           in
           these
           two
           things
           .
           1.
           
           Whether
           proper
           
             divine
             Worship
          
           in
           the
           time
           of
           receiving
           the
           Eucharist
           may
           be
           given
           to
           the
           Elements
           on
           the
           account
           of
           a
           
             corporal
             presence
          
           of
           Christ
           under
           them
           ?
           2.
           
           Whether
           out
           of
           the
           time
           of
           receiving
           ,
           the
           same
           adoration
           ought
           to
           be
           given
           to
           it
           ,
           when
           it
           is
           elevated
           or
           carried
           in
           procession
           ,
           which
           we
           would
           give
           to
           the
           very
           person
           of
           Christ
           ?
           And
           that
           this
           is
           the
           true
           state
           of
           the
           Controversie
           ,
           I
           appeal
           to
           the
           doctrine
           and
           practice
           of
           the
           
             Roman
             Church
          
           in
           this
           point
           .
           For
           it
           is
           expresly
           determined
           by
           the
           Council
           of
           Trent
           ,
           
           
             That
             there
             is
             no
             manner
             of
             doubt
             left
             ,
             but
             
             that
             all
             Christians
             ought
             to
             give
             the
             same
             Worship
             to
             this
             holy
             Sacrament
             which
             they
             give
             to
             God
             himself
             .
             For
             it
             is
             not
             therefore
             less
             to
             be
             Worshipped
             because
             it
             was
             instituted
             by
             Christ
             our
             Lord
             that
             it
             might
             be
             taken
             .
          
           By
           which
           words
           the
           true
           state
           of
           the
           Controversie
           is
           made
           evident
           ,
           which
           is
           not
           about
           the
           reverence
           due
           only
           to
           Christ
           ,
           supposed
           to
           be
           
             corporally
             present
          
           there
           ,
           but
           the
           adoration
           due
           to
           the
           Sacrament
           upon
           that
           account
           .
           And
           by
           the
           Sacrament
           the
           Council
           must
           understand
           the
           elements
           or
           accidents
           (
           or
           whatever
           name
           they
           call
           them
           by
           )
           as
           the
           immediate
           term
           of
           that
           
             divine
             Worship
          
           ,
           or
           else
           the
           latter
           words
           signifie
           nothing
           at
           all
           .
           For
           what
           was
           that
           ,
           
             which
             was
             instituted
             by
             our
             Lord
             as
             a
             Sacrament
             ?
          
           was
           it
           not
           the
           external
           and
           visible
           signes
           or
           elements
           ?
           why
           do
           they
           urge
           ,
           
             that
             the
             Sacrament
             ought
             not
             the
             less
             to
             be
             adored
             because
             it
             was
             to
             be
             taken
             ,
          
           but
           to
           take
           off
           the
           common
           objection
           that
           we
           ought
           not
           to
           give
           divine
           Worship
           to
           that
           which
           we
           eat
           ?
           And
           what
           can
           this
           have
           respect
           to
           but
           the
           Elements
           ?
           But
           this
           is
           not
           denyed
           ,
           that
           I
           know
           of
           ,
           by
           any
           who
           understand
           either
           the
           doctrine
           or
           practice
           of
           that
           Church
           ;
           although
           to
           answer
           our
           Arguments
           they
           would
           seem
           to
           direct
           their
           Worship
           only
           to
           Christ
           as
           present
           under
           the
           elements
           ,
           yet
           yielding
           that
           on
           the
           account
           of
           this
           
             corporal
             presence
          
           ,
           that
           which
           appears
           ,
           ought
           to
           have
           the
           same
           Worship
           given
           to
           it
           ,
           
           with
           that
           which
           is
           supposed
           or
           believed
           .
           And
           so
           they
           make
           the
           accidents
           of
           the
           Sacrament
           to
           have
           the
           very
           same
           honour
           which
           the
           
             humane
             nature
          
           of
           Christ
           hath
           ,
           which
           they
           say
           hath
           no
           
             divine
             honour
          
           for
           it self
           ,
           but
           on
           the
           account
           of
           the
           conjunction
           of
           the
           divinity
           with
           it
           .
        
         
           §
           .
           4.
           
           The
           Controversie
           being
           thus
           stated
           I
           come
           to
           shew
           that
           upon
           the
           Principles
           of
           the
           
             Roman
             Church
          
           ,
           
           no
           man
           can
           be
           assured
           that
           he
           doth
           not
           commit
           Idolatry
           every
           time
           he
           gives
           Adoration
           to
           the
           Host.
           For
           it
           is
           a
           principle
           indisputable
           among
           them
           ,
           that
           to
           give
           proper
           divine
           honour
           ,
           called
           by
           them
           Adoration
           ,
           to
           a
           creature
           is
           Idolatry
           ;
           but
           no
           man
           upon
           the
           principles
           of
           their
           Church
           can
           be
           assured
           every
           time
           he
           Worships
           the
           Host
           ,
           that
           he
           doth
           not
           give
           proper
           divine
           honour
           to
           a
           creature
           .
           For
           there
           are
           two
           things
           absolutely
           necessary
           to
           secure
           a
           mans
           mind
           in
           the
           performance
           of
           an
           act
           of
           divine
           Worship
           .
           1.
           
           That
           either
           the
           object
           be
           such
           in
           it self
           ,
           which
           deserves
           and
           requires
           such
           Worship
           from
           us
           as
           in
           the
           
             divine
             nature
             of
             Christ
          
           :
           Or
           ,
           2.
           
           That
           if
           of
           it self
           ,
           it
           doth
           not
           deserve
           it
           ,
           there
           be
           a
           reason
           sufficient
           to
           give
           it
           ;
           as
           is
           the
           
             humane
             nature
             of
             Christ
          
           upon
           its
           union
           with
           the
           Divine
           :
           but
           in
           this
           matter
           of
           the
           adoration
           of
           the
           Host
           no
           man
           can
           be
           secure
           of
           either
           of
           these
           upon
           their
           own
           Principles
           .
        
         
         
           1.
           
           He
           cannot
           be
           secure
           that
           the
           object
           is
           such
           as
           doth
           deserve
           
             divine
             worship
          
           .
           If
           a
           man
           should
           chance
           to
           believe
           his
           senses
           ,
           or
           hearken
           to
           his
           reason
           ,
           or
           at
           least
           think
           the
           matter
           disputable
           ,
           whether
           that
           which
           he
           sees
           to
           be
           bread
           ,
           be
           not
           really
           bread
           ,
           what
           case
           is
           this
           man
           in
           ?
           He
           becomes
           an
           Idolater
           by
           not
           being
           a
           fool
           or
           a
           
             mad
             man.
          
           But
           because
           we
           are
           not
           now
           to
           proceed
           upon
           the
           principles
           of
           sense
           or
           reason
           ,
           but
           those
           of
           the
           Church
           of
           Rome
           ;
           I
           will
           suppose
           the
           case
           of
           one
           that
           goes
           firmly
           upon
           the
           received
           principles
           of
           it
           ,
           and
           try
           whether
           such
           a
           one
           can
           be
           satisfied
           in
           his
           mind
           ,
           that
           when
           he
           gives
           
             divine
             worship
          
           to
           the
           Host
           ,
           he
           doth
           not
           give
           it
           to
           a
           creature
           .
           And
           because
           we
           are
           now
           supposing
           unreasonable
           things
           ,
           I
           will
           suppose
           my self
           to
           be
           that
           person
           .
           The
           Mass-bell
           now
           rings
           ,
           and
           I
           must
           give
           the
           same
           
             divine
             honour
          
           to
           the
           Host
           ,
           which
           I
           do
           to
           Christ
           himself
           :
           but
           hold
           ,
           if
           it
           should
           be
           but
           a
           
             meer
             creature
          
           ,
           all
           the
           world
           cannot
           excuse
           me
           from
           Idolatry
           ,
           and
           my
           own
           Church
           condemns
           me
           ,
           all
           agreeing
           that
           this
           is
           gross
           Idolatry
           ;
           how
           come
           I
           then
           to
           be
           assured
           ,
           that
           what
           but
           a
           little
           before
           was
           a
           meer
           creature
           ,
           is
           upon
           the
           pronouncing
           a
           few
           words
           turned
           into
           my
           Creator
           .
           A
           strange
           and
           sudden
           change
           !
           And
           I
           can
           hardly
           say
           ,
           that
           God
           becoming
           man
           was
           so
           great
           a
           wonder
           ,
           as
           a
           little
           piece
           of
           bread
           becoming
           God.
           When
           God
           became
           
           man
           ,
           he
           shewed
           himself
           to
           be
           God
           ,
           by
           Wonders
           and
           Miracles
           which
           he
           wrought
           for
           the
           conviction
           of
           the
           world
           :
           I
           will
           see
           ,
           if
           I
           can
           find
           any
           such
           evidence
           of
           so
           wonderful
           a
           transformation
           from
           a
           Wafer
           to
           a
           Deity
           .
           I
           see
           it
           to
           be
           the
           very
           same
           it
           was
           ,
           I
           handle
           it
           as
           I
           did
           ,
           if
           I
           taste
           it
           ,
           it
           hath
           the
           very
           same
           agreeableness
           to
           the
           Palat
           it
           had
           :
           Where
           then
           lyes
           this
           mighty
           change
           ?
           But
           O
           
             carnal
             reason
          
           ,
           what
           have
           I
           to
           do
           with
           thee
           in
           these
           mysteries
           of
           faith
           !
           I
           remember
           what
           Church
           I
           am
           of
           ,
           and
           how
           much
           I
           am
           bid
           to
           beware
           of
           thee
           :
           but
           how
           then
           shall
           I
           be
           satisfied
           ?
           Must
           I
           relye
           on
           the
           bare
           words
           of
           
             Christ
             ,
             This
             is
             my
             body
             ?
          
           But
           I
           have
           been
           told
           ,
           the
           Scripture
           is
           very
           obscure
           and
           dangerous
           for
           me
           to
           be
           too
           confident
           of
           the
           sense
           of
           it
           .
           I
           have
           heard
           some
           wise
           men
           of
           our
           church
           have
           said
           ,
           that
           these
           words
           may
           bear
           a
           
             figurative
             sense
          
           ,
           like
           
             that
             rock
             was
             Christ
          
           ,
           and
           that
           if
           there
           were
           no
           other
           evidence
           for
           transubstantiation
           ,
           but
           what
           the
           Scripture
           gives
           ,
           there
           were
           no
           reason
           to
           make
           it
           an
           Article
           of
           faith
           .
           I
           have
           heard
           the
           great
           names
           of
           
             Scotus
             ,
             Aliaco
             ,
             Biel
             ,
             Fisher
             ,
             Cajctan
             ,
             Canus
          
           and
           others
           quoted
           to
           this
           purpose
           ,
           and
           their
           testimonies
           produced
           .
           What
           a
           case
           am
           I
           in
           then
           ,
           if
           those
           words
           do
           not
           prove
           it
           ?
           Now
           I
           think
           better
           of
           it
           ,
           I
           must
           trust
           the
           Church
           for
           the
           sense
           of
           Scripture
           ;
           and
           if
           I
           be
           not
           strangely
           mistaken
           ,
           I
           am
           sworn
           
           to
           interpret
           Scripture
           according
           to
           the
           
             unanimous
             consent
             of
             the
             Fathers
          
           :
           but
           alas
           ,
           what
           relief
           is
           this
           to
           my
           anxious
           mind
           ?
           This
           is
           a
           thing
           I
           am
           to
           do
           or
           not
           to
           do
           almost
           every
           day
           ,
           and
           to
           be
           resolved
           of
           it
           ,
           I
           am
           put
           to
           a
           task
           which
           will
           hold
           me
           all
           my
           life
           time
           :
           and
           may
           be
           as
           unsatisfied
           at
           last
           as
           I
           am
           now
           .
           For
           I
           see
           the
           world
           is
           full
           of
           Disputes
           concerning
           the
           sense
           of
           their
           words
           as
           well
           as
           the
           Scriptures
           :
           One
           saith
           ,
           that
           a
           Father
           by
           a
           figure
           means
           a
           substance
           ,
           and
           that
           another
           by
           a
           substance
           means
           a
           figure
           ;
           one
           man
           sayes
           his
           adversaries
           authorities
           are
           counterfeit
           ,
           and
           another
           sayes
           the
           same
           of
           his
           :
           one
           quotes
           the
           saying
           of
           an
           Heretick
           for
           the
           Orthodox
           ;
           and
           another
           makes
           it
           appear
           ,
           that
           if
           he
           spake
           his
           own
           mind
           ,
           he
           must
           contradict
           himself
           and
           others
           of
           the
           Fathers
           .
           One
           produces
           a
           Pope
           confirming
           the
           Doctrine
           of
           transubstantiation
           ,
           and
           another
           as
           plain
           a
           testimony
           of
           a
           Pope
           of
           greater
           antiquity
           and
           more
           learning
           overthrowing
           it
           .
           One
           appeals
           to
           the
           first
           Ages
           of
           the
           Church
           ,
           another
           to
           the
           latest
           :
           one
           saith
           ,
           the
           Fathers
           spake
           Rhetorically
           ,
           and
           another
           ,
           Dogmatically
           .
           One
           ,
           that
           they
           loved
           to
           talk
           mystically
           ,
           and
           another
           ,
           that
           they
           spake
           differently
           about
           this
           matter
           .
           In
           this
           great
           confusion
           what
           ground
           of
           certainty
           have
           I
           to
           stand
           upon
           ,
           whereby
           to
           secure
           my
           mind
           from
           commission
           of
           a
           great
           sin
           ?
           I
           am
           sure
           if
           I
           live
           in
           wilful
           sin
           
           all
           my
           dayes
           ,
           I
           shall
           be
           damned
           ;
           but
           God
           hath
           never
           told
           me
           ,
           if
           I
           do
           not
           study
           the
           Fathers
           all
           my
           life
           ,
           I
           shall
           be
           damned
           .
           It
           is
           satisfaction
           I
           desire
           ,
           and
           that
           I
           am
           not
           like
           to
           have
           this
           way
           ,
           when
           I
           see
           men
           of
           greater
           Wit
           ,
           and
           Subtlety
           ,
           and
           Judgement
           ,
           than
           ever
           I
           am
           like
           to
           come
           to
           ,
           are
           still
           disputing
           about
           the
           sense
           of
           the
           Fathers
           in
           this
           point
           :
           Witness
           the
           late
           heats
           in
           France
           about
           it
           .
           While
           I
           am
           in
           this
           Labyrinth
           a
           kind
           Priest
           offers
           to
           give
           me
           ease
           ,
           and
           tells
           me
           ,
           these
           are
           doubts
           and
           scruples
           I
           ought
           not
           to
           trouble
           my self
           about
           ,
           the
           authority
           of
           the
           present
           Church
           is
           sufficient
           for
           me
           :
           I
           thank
           him
           for
           his
           kindness
           ,
           only
           desiring
           to
           know
           ,
           what
           he
           means
           by
           the
           authority
           of
           the
           
             present
             Church
          
           :
           For
           I
           find
           we
           Catholicks
           are
           not
           agreed
           about
           that
           neither
           .
           May
           I
           be
           sure
           if
           the
           Pope
           who
           is
           
             Head
             of
             the
             Church
          
           say
           it
           ?
           No
           ,
           not
           unless
           he
           defines
           it
           :
           but
           may
           I
           be
           sure
           then
           ?
           No
           ,
           not
           unless
           a
           
             General
             Council
          
           concur
           :
           but
           may
           I
           be
           sure
           ,
           if
           a
           
             General
             Council
          
           determines
           it
           ?
           Yes
           ,
           if
           it
           be
           confirmed
           wholly
           by
           the
           Pope
           ,
           and
           doth
           proceed
           
             in
             the
             way
             of
             a
             Council
             :
          
           but
           how
           is
           it
           possible
           for
           me
           to
           judge
           of
           that
           ,
           when
           the
           intrigues
           of
           actions
           are
           so
           secret
           ?
           I
           see
           then
           ,
           if
           this
           be
           the
           only
           way
           of
           satisfaction
           ,
           I
           must
           forbear
           giving
           adoration
           ,
           or
           be
           guilty
           of
           Idolatry
           in
           doing
           it
           .
           But
           suppose
           I
           am
           satisfied
           in
           the
           point
           of
           transubstantiation
           ,
           it
           is
           not
           enough
           for
           me
           to
           
           know
           in
           general
           ,
           that
           there
           is
           such
           a
           change
           ;
           but
           I
           must
           believe
           particularly
           that
           very
           bread
           to
           be
           changed
           so
           ,
           which
           I
           am
           now
           to
           worship
           ,
           and
           by
           what
           means
           can
           I
           be
           sure
           of
           that
           ?
           For
           my
           Church
           tells
           me
           ,
           that
           it
           is
           necessary
           that
           he
           be
           a
           Priest
           that
           consecrates
           ,
           and
           that
           he
           had
           an
           intention
           of
           consecrating
           that
           very
           bread
           which
           I
           am
           to
           adore
           .
           But
           what
           if
           it
           should
           come
           to
           pass
           after
           many
           consecrations
           ,
           that
           such
           a
           person
           prove
           no
           Priest
           ,
           because
           not
           rightly
           baptized
           ;
           (
           which
           is
           no
           unheard
           of
           thing
           )
           what
           became
           of
           all
           their
           actions
           who
           worshipped
           every
           Host
           he
           pretended
           to
           consecrate
           ?
           They
           must
           be
           guilty
           of
           Idolatry
           every
           Mass
           he
           celebrated
           .
           But
           how
           is
           it
           possible
           for
           me
           to
           be
           sure
           of
           his
           Priesthood
           ,
           unless
           I
           could
           be
           sure
           of
           the
           intention
           of
           the
           Bishop
           that
           ordained
           him
           ,
           and
           the
           Priest
           that
           baptized
           him
           ?
           which
           it
           is
           impossible
           for
           me
           to
           be
           .
           Yet
           suppose
           I
           were
           sure
           he
           was
           a
           Priest
           ,
           what
           assurance
           have
           I
           ,
           that
           he
           had
           an
           intention
           to
           consecrate
           that
           very
           Wafer
           which
           I
           am
           to
           adore
           ?
           If
           there
           were
           thirteen
           ,
           and
           he
           had
           an
           intention
           to
           consecrate
           only
           twelve
           ,
           if
           I
           worship
           the
           thirteenth
           ,
           I
           give
           
             divine
             honour
          
           to
           a
           
             meer
             creature
          
           ;
           for
           without
           the
           intention
           of
           the
           Priest
           in
           consecration
           ,
           it
           can
           be
           nothing
           else
           ;
           and
           then
           I
           am
           guilty
           of
           downright
           Idolatry
           .
           So
           that
           upon
           the
           principles
           of
           the
           
             Roman
             Church
          
           no
           man
           can
           be
           satisfied
           ,
           that
           he
           doth
           not
           
           worship
           a
           meer
           creature
           with
           divine
           honour
           ,
           when
           he
           gives
           adoration
           to
           the
           Host.
           
        
         
           2.
           
           No
           man
           can
           be
           satisfied
           that
           he
           hath
           
             sufficient
             reason
          
           for
           giving
           this
           worship
           to
           the
           Host.
           For
           which
           we
           must
           consider
           ,
           what
           suppositions
           the
           adoration
           of
           the
           Host
           depends
           upon
           ,
           if
           any
           of
           which
           prove
           uncertain
           ,
           I
           am
           in
           as
           bad
           a
           case
           as
           I
           was
           before
           .
           I
           first
           suppose
           ,
           that
           the
           bread
           being
           really
           and
           substantially
           changed
           into
           that
           very
           
             body
             of
             Christ
          
           which
           was
           crucified
           at
           Hierusalem
           ,
           I
           ought
           to
           give
           the
           same
           honour
           to
           that
           
             body
             of
             Christ
          
           in
           the
           Sacrament
           ,
           which
           I
           am
           to
           give
           to
           the
           person
           of
           Christ
           as
           
             God
             and
             man
          
           ,
           and
           that
           the
           body
           of
           Christ
           being
           present
           in
           the
           Sacrament
           ,
           I
           may
           on
           the
           account
           of
           that
           presence
           give
           the
           same
           honour
           to
           the
           Sacrament
           ,
           in
           which
           he
           is
           present
           .
           But
           if
           it
           prove
           uncertain
           ,
           whether
           the
           
             humane
             nature
          
           of
           Christ
           as
           conjoyned
           to
           the
           
             divine
             nature
          
           be
           capable
           of
           receiving
           proper
           divine
           worship
           ,
           then
           it
           must
           be
           much
           more
           so
           ,
           whether
           the
           body
           of
           Christ
           as
           present
           in
           the
           Sacrament
           be
           so
           ?
           But
           granting
           that
           ,
           it
           may
           be
           yet
           uncertain
           ,
           whether
           I
           ought
           to
           give
           the
           same
           honour
           to
           the
           visible
           part
           of
           the
           Sacrament
           ,
           which
           I
           do
           to
           the
           humanity
           of
           Christ
           ;
           for
           though
           Christ
           may
           be
           present
           there
           ,
           his
           presence
           doth
           not
           make
           the
           things
           wherein
           he
           is
           present
           ,
           capable
           of
           the
           same
           divine
           honour
           with
           himself
           .
           Now
           that
           
           these
           things
           are
           uncertain
           upon
           their
           own
           principles
           ,
           I
           now
           make
           appear
           .
           I
           find
           it
           generally
           agreed
           by
           the
           Doctors
           of
           the
           
             Roman
             Church
          
           ,
           that
           the
           
             humane
             nature
          
           of
           Christ
           ,
           considered
           alone
           ,
           ought
           not
           to
           have
           
             divine
             honour
          
           given
           to
           it
           ;
           and
           I
           find
           it
           hotly
           disputed
           among
           them
           ,
           whether
           
             Christs
             humane
             nature
          
           though
           united
           to
           the
           divine
           ,
           ought
           ,
           abstractly
           considered
           ,
           to
           have
           any
           true
           
             divine
             honour
          
           given
           it
           ;
           and
           those
           who
           deny
           it
           ,
           make
           use
           of
           this
           substantial
           argument
           ,
           
             proper
             divine
             honour
             is
             due
             only
             to
             God
             ,
             but
             the
             humane
             nature
             of
             Christ
             is
             not
             God
             ,
             and
             therefore
             that
             honour
             ought
             not
             to
             be
             given
             it
             :
          
           and
           I
           am
           further
           told
           by
           them
           ,
           that
           the
           Church
           hath
           never
           determined
           this
           controversie
           .
           Let
           me
           now
           apply
           this
           to
           our
           present
           case
           :
           It
           is
           certain
           if
           the
           body
           of
           Christ
           be
           present
           in
           the
           Eucharist
           as
           distinct
           from
           the
           
             divine
             nature
          
           I
           am
           not
           not
           to
           adore
           it
           :
           It
           is
           very
           uncertain
           ,
           if
           it
           be
           present
           ,
           whether
           I
           am
           to
           give
           
             divine
             worship
          
           to
           the
           
             body
             of
             Christ
          
           ;
           but
           it
           is
           most
           certain
           ,
           that
           if
           I
           worship
           Christ
           in
           the
           Sacrament
           ,
           it
           is
           upon
           the
           account
           of
           his
           
             corporal
             presence
          
           .
           For
           although
           when
           I
           worship
           the
           person
           of
           Christ
           as
           out
           of
           the
           Sacrament
           ,
           my
           worship
           is
           terminated
           upon
           him
           as
           God
           and
           man
           ;
           and
           the
           reason
           of
           my
           worship
           is
           wholly
           drawn
           from
           his
           
             divine
             nature
          
           ,
           yet
           when
           I
           worship
           Christ
           as
           in
           the
           Sacrament
           ,
           I
           must
           worship
           him
           there
           upon
           
           the
           account
           of
           his
           
             bodily
             presence
          
           ,
           for
           I
           have
           no
           other
           reason
           to
           Worship
           him
           in
           the
           Sacrament
           ,
           but
           because
           his
           body
           is
           present
           in
           it
           .
           And
           this
           is
           not
           barely
           determining
           the
           place
           of
           Worship
           ,
           but
           assigning
           the
           cause
           of
           it
           ;
           for
           the
           primary
           reason
           of
           all
           adoration
           in
           the
           Sacrament
           is
           ,
           because
           Christ
           hath
           said
           
             this
             is
             my
             body
          
           ,
           which
           words
           ,
           if
           they
           should
           be
           allowed
           to
           imply
           Transubstantiation
           ,
           cannot
           be
           understood
           of
           any
           other
           change
           than
           of
           the
           bread
           into
           the
           body
           of
           Christ.
           And
           if
           such
           a
           sense
           were
           to
           be
           put
           upon
           it
           ,
           why
           may
           not
           I
           imagine
           much
           more
           agreeably
           to
           the
           nature
           of
           the
           institution
           ,
           that
           the
           meer
           
             humane
             nature
          
           of
           Christ
           is
           there
           ,
           than
           that
           his
           Divinity
           should
           be
           there
           in
           a
           particular
           manner
           present
           to
           no
           end
           ;
           and
           where
           it
           makes
           not
           the
           least
           manifestation
           of
           it self
           .
        
         
           But
           if
           I
           should
           yield
           all
           that
           can
           be
           begged
           in
           this
           kind
           ,
           viz.
           that
           the
           body
           of
           Christ
           being
           present
           ,
           his
           divinity
           is
           there
           present
           too
           ;
           yet
           my
           mind
           must
           unavoidably
           rest
           unsatisfied
           still
           as
           to
           the
           adoration
           of
           the
           Host.
           For
           supposing
           the
           
             divine
             nature
          
           present
           in
           any
           thing
           gives
           no
           ground
           upon
           that
           account
           ,
           to
           give
           the
           same
           Worship
           to
           the
           thing
           wherein
           he
           is
           present
           ,
           as
           I
           do
           to
           Christ
           himself
           .
           This
           the
           more
           considerative
           men
           of
           the
           
             Roman
             Church
          
           are
           aware
           of
           ,
           but
           the
           different
           wayes
           they
           have
           taken
           to
           answer
           it
           ,
           rather
           increase
           mens
           doubts
           
           than
           satisfie
           them
           .
           
           
             Greg.
             de
             Valentiâ
          
           denies
           not
           that
           
             
               divine
               honour
            
             is
             given
             by
             them
             to
             the
             Eucharist
             ,
             and
             that
             the
             accidents
             remaining
             after
             Consecration
             are
             the
             term
             of
             adoration
             ,
             not
             for
             themselves
             ,
             but
             by
             reason
             of
             the
             
               admirable
               conjunction
            
             which
             they
             have
             with
             Christ.
             
          
           Which
           is
           the
           very
           same
           which
           they
           say
           of
           the
           
             humane
             nature
             of
             Christ
          
           ,
           and
           yet
           this
           same
           person
           denies
           ,
           that
           they
           are
           
             hypostatically
             united
          
           to
           him
           :
           which
           if
           any
           one
           can
           understand
           ,
           I
           shall
           not
           envy
           him
           .
           
           Bellarmin
           in
           answer
           to
           this
           argument
           ,
           is
           forced
           to
           grant
           as
           great
           an
           
             hypostatical
             union
          
           between
           Christ
           and
           the
           Sacrament
           ,
           as
           between
           the
           divine
           and
           
             humane
             nature
          
           ;
           for
           when
           he
           speaks
           of
           that
           ,
           
           he
           saith
           it
           lyes
           in
           this
           ,
           that
           
             the
             humane
             nature
             loseth
             its
             own
             proper
             subsistence
             ,
             and
             it
             assumed
             into
             the
             subsistence
             of
             the
             divine
             nature
          
           ;
           and
           in
           the
           case
           of
           the
           Sacrament
           ,
           he
           yields
           such
           a
           losing
           the
           proper
           subsistence
           of
           the
           bread
           ,
           and
           that
           what
           ever
           remains
           makes
           no
           
             distinct
             suppositum
          
           from
           the
           body
           of
           Christ
           ,
           but
           all
           belong
           to
           him
           and
           make
           one
           with
           him
           ,
           and
           therefore
           may
           be
           Worshipped
           as
           he
           is
           .
           Is
           not
           this
           an
           admirable
           way
           of
           easing
           the
           minds
           of
           dissatisfied
           persons
           about
           giving
           adoration
           to
           the
           Host
           ,
           to
           fill
           them
           with
           such
           unintelligible
           terms
           and
           notions
           ;
           
           which
           it
           is
           impossible
           for
           them
           to
           understand
           themselves
           or
           explain
           to
           others
           ?
           Vasquez
           therefore
           finding
           well
           that
           the
           
           force
           of
           the
           argument
           lay
           in
           the
           presence
           of
           Christ
           ,
           and
           that
           from
           thence
           they
           must
           at
           last
           derive
           only
           ,
           the
           ground
           of
           adoration
           ;
           very
           ingenuously
           yields
           the
           Consequence
           and
           grants
           that
           God
           may
           very
           lawfully
           be
           adored
           by
           us
           in
           any
           
             created
             being
          
           ,
           wherein
           he
           is
           intimately
           present
           :
           and
           this
           he
           not
           only
           grants
           ,
           but
           contends
           for
           in
           a
           set
           disputation
           ,
           wherein
           he
           proves
           very
           well
           from
           the
           principles
           of
           Worship
           allowed
           in
           the
           
             Roman
             Church
          
           ,
           
           that
           God
           may
           be
           adored
           in
           
             inanimate
             and
             irrational
             beings
          
           as
           well
           as
           in
           Images
           ,
           and
           answers
           all
           the
           arguments
           the
           very
           same
           way
           that
           they
           defend
           the
           other
           ,
           and
           that
           we
           way
           Worship
           the
           Sun
           as
           lawfully
           ,
           and
           with
           the
           same
           kind
           of
           Worship
           that
           they
           do
           an
           Image
           ,
           and
           that
           men
           may
           be
           worshipped
           with
           the
           same
           worship
           with
           which
           we
           Worship
           God
           himself
           if
           our
           mind
           do
           not
           rest
           in
           the
           Creature
           ,
           but
           be
           terminated
           upon
           God
           ,
           as
           in
           the
           adoration
           of
           the
           Host.
           See
           here
           the
           admirable
           effects
           of
           the
           doctrine
           of
           
             divine
             worship
          
           allowed
           and
           required
           in
           the
           
             Roman
             Church
          
           !
           For
           ,
           upon
           the
           very
           same
           principles
           that
           a
           Papist
           Worships
           
             Images
             ,
             Saints
          
           ,
           and
           the
           Host
           ,
           he
           may
           as
           lawfully
           worship
           the
           Earth
           ,
           the
           Stars
           ,
           or
           Men
           ;
           and
           be
           no
           more
           guilty
           of
           Idolatry
           in
           one
           than
           in
           the
           other
           of
           them
           .
           So
           that
           if
           we
           have
           no
           more
           reason
           to
           Worship
           the
           person
           of
           Christ
           ,
           than
           they
           have
           to
           adore
           the
           host
           ,
           upon
           their
           principles
           we
           have
           no
           
           more
           ground
           to
           worship
           Christ
           ,
           than
           we
           have
           to
           worship
           any
           creature
           in
           the
           World.
           
        
         
           §
           .
           5.
           2.
           
           There
           are
           not
           the
           same
           motives
           and
           grounds
           to
           believe
           the
           doctrine
           of
           Transubstantiation
           ,
           
           that
           there
           are
           to
           believe
           that
           Christ
           is
           God
           ,
           which
           he
           affirms
           ,
           but
           without
           any
           appearance
           of
           reason
           .
           And
           I
           would
           gladly
           know
           what
           excellent
           motives
           and
           reasons
           those
           are
           which
           so
           advantageously
           recommend
           so
           absurd
           a
           doctrine
           as
           Transubstantiation
           is
           ,
           as
           to
           make
           any
           man
           think
           he
           hath
           reason
           to
           believe
           it
           ?
           I
           am
           sure
           it
           gives
           the
           greatest
           advantage
           to
           the
           enemies
           of
           
             Christs
             Divinity
          
           ,
           to
           see
           these
           two
           put
           together
           upon
           equal
           terms
           :
           as
           though
           no
           man
           could
           have
           reason
           to
           believe
           Christ
           to
           be
           the
           
             Eternal
             Son
          
           of
           God
           ,
           that
           did
           not
           at
           the
           same
           time
           swallow
           the
           greatest
           contradictions
           to
           sense
           and
           reason
           imaginable
           .
           But
           what
           doth
           he
           mean
           
             by
             these
             motives
             and
             grounds
             to
             believe
             ?
          
           The
           authority
           of
           the
           
             Roman
             Church
          
           ?
           I
           utterly
           deny
           that
           to
           be
           any
           ground
           of
           believing
           at
           all
           ,
           and
           desire
           with
           all
           my
           heart
           to
           see
           it
           proved
           :
           but
           this
           is
           a
           proper
           means
           to
           believe
           Transubstantiation
           by
           ,
           for
           the
           ground
           of
           believing
           is
           as
           absurd
           as
           the
           doctrine
           to
           be
           believed
           by
           it
           .
           If
           he
           means
           
             Catholick
             Tradition
          
           ,
           let
           him
           prove
           if
           he
           can
           ,
           that
           Transubstantiation
           was
           a
           Doctrine
           received
           in
           the
           
             universal
             Church
          
           from
           our
           Saviours
           time
           ;
           and
           when
           he
           pleases
           I
           shall
           joyne
           
           issue
           with
           him
           upon
           that
           Subject
           .
           And
           if
           he
           thinks
           fit
           to
           put
           the
           negative
           upon
           me
           ,
           I
           will
           undertake
           to
           instance
           in
           an
           Age
           since
           the
           three
           first
           Centuries
           ,
           wherein
           if
           the
           most
           learned
           Fathers
           ,
           and
           Bishops
           ,
           (
           yea
           of
           Rome
           it self
           )
           be
           to
           be
           credited
           ,
           Transubstantiation
           was
           not
           believed
           .
           But
           if
           at
           last
           he
           means
           Scripture
           ,
           (
           which
           we
           acknowledge
           for
           our
           only
           rule
           of
           faith
           ,
           and
           shall
           do
           in
           spight
           of
           all
           pretences
           to
           infallibility
           either
           in
           Church
           or
           Tradition
           )
           I
           shall
           appeal
           even
           to
           Bellarmin
           himself
           in
           this
           case
           ,
           whether
           there
           are
           the
           same
           motives
           and
           grounds
           from
           thence
           to
           believe
           Transubstantiation
           ,
           as
           there
           are
           ,
           the
           Divinity
           of
           Christ.
           In
           the
           proof
           of
           Transubstantiation
           ,
           his
           only
           Argument
           is
           from
           those
           words
           ,
           
             this
             is
             my
             body
             ,
             which
             words
          
           saith
           he
           ,
           
           
             do
             necessarily
             inferre
             either
             a
             real
             mutation
             of
             the
             Bread
             as
             the
             Catholicks
             hold
             ,
             or
             a
             metaphorical
             as
             the
             Calvinists
             ,
             but
             by
             no
             means
             do
             admit
             the
             Lutherans
             sense
          
           ;
           and
           so
           spends
           the
           rest
           of
           the
           Chapter
           against
           them
           :
           and
           concludes
           it
           thus
           ,
           
             although
             there
             be
             some
             obscurity
             or
             ambiguity
             in
             the
             words
             of
             our
             Lord
             ,
             yet
             that
             is
             taken
             away
             by
             Councils
             and
             Fathers
             ,
          
           and
           so
           passes
           to
           them
           .
           Which
           are
           a
           plain
           indication
           ,
           he
           thought
           the
           same
           which
           others
           of
           his
           Religion
           have
           said
           ,
           
             that
             the
             doctrine
             of
             Transubstantiation
             could
             not
             be
             proved
             from
             Scripture
             alone
             .
          
           
           But
           when
           he
           proves
           the
           Divinity
           of
           Christ
           ,
           he
           goes
           through
           nine
           
           several
           classes
           of
           arguments
           ,
           six
           of
           which
           are
           wholly
           out
           of
           Scripture
           ;
           the
           first
           out
           of
           both
           Testaments
           ,
           the
           second
           only
           out
           of
           the
           Old
           ,
           the
           third
           out
           of
           the
           New
           ,
           the
           fourth
           from
           the
           names
           of
           the
           true
           God
           given
           to
           Christ
           ,
           the
           fifth
           from
           the
           Divine
           Attributes
           ,
           Eternity
           ,
           Immensity
           ,
           Power
           ,
           Wisdome
           ,
           Goodness
           ,
           Majesty
           ;
           the
           sixth
           from
           the
           proper
           works
           of
           God
           ,
           Creation
           ,
           Conservation
           ,
           Salvation
           ,
           Fore-knowing
           of
           secret
           things
           ,
           and
           working
           Miracles
           .
           All
           which
           he
           largely
           insists
           upon
           with
           great
           strength
           and
           clearness
           ,
           so
           that
           if
           he
           may
           be
           judge
           ,
           the
           motives
           to
           believe
           the
           Divinity
           of
           Christ
           ,
           are
           far
           from
           being
           the
           same
           in
           Scripture
           ,
           that
           there
           are
           to
           believe
           Transubstantiation
           .
        
         
           §
           .
           6.
           3.
           
           
             But
             supposing
             they
             are
             mistaken
             in
             the
             belief
             of
             this
             doctrine
             ,
             
             this
             doth
             not
             excuse
             them
             from
          
           Idolatry
           .
           
             To
             his
             quotation
             out
             of
             Dr.
             Taylors
             
               Liberty
               of
               Prophecying
            
             to
             the
             contrary
             ,
             I
             shall
             return
             him
             the
             opinion
             of
             their
             own
          
           Divines
           .
           
             The
             Testimony
             of
          
           Coster
           
             is
             sufficiently
             known
             to
             this
             purpose
             ,
             who
             saith
             the
             same
             thing
             in
             effect
             that
             I
             had
             done
             ,
          
           
           If
           the
           doctrine
           of
           Transubstantiation
           be
           not
           true
           ,
           the
           Idolatry
           of
           the
           Heathens
           in
           Worshipping
           some
           Golden
           or
           Silver
           Statute
           ,
           or
           any
           Images
           of
           their
           Gods
           ,
           or
           the
           Laplanders
           Worshipping
           a
           red
           cloth
           ,
           or
           the
           Aegyptians
           an
           animal
           ,
           is
           more
           excusable
           than
           of
           Christians
           that
           Worship
           a
           bit
           of
           
           bread
           .
           
           
             And
             our
             Country-man
          
           Bishop
           
             Fisher
             confesseth
          
           ,
           That
           if
           there
           be
           nothing
           but
           bread
           in
           the
           Eucharist
           ,
           they
           are
           all
           Idolaters
           .
           
             But
             none
             is
             so
             fit
             to
             answer
             Dr.
          
           Taylor
           
             as
             himself
             ,
             after
             almost
             twenty
             years
             time
             to
             consider
             more
             throughly
             of
             those
             things
             ,
             and
             then
             he
             confesseth
             ,
          
           
           That
           the
           Weapons
           he
           used
           for
           their
           defence
           were
           but
           wooden
           daggers
           ,
           though
           the
           best
           he
           could
           meet
           with
           ;
           and
           if
           that
           be
           the
           best
           they
           have
           to
           say
           for
           themselves
           which
           he
           hath
           produced
           for
           them
           ,
           their
           probabilities
           will
           be
           soon
           out-ballanced
           by
           one
           Scripture-testimony
           urg'd
           by
           Protestants
           ;
           and
           thou
           shalt
           not
           Worship
           any
           graven
           Images
           will
           outweigh
           all
           the
           best
           and
           fairest
           imaginations
           of
           their
           Church
           :
           
             and
             elsewhere
          
           ,
           That
           the
           second
           Commandment
           is
           so
           plain
           ,
           
           so
           easie
           ,
           so
           peremptory
           against
           all
           the
           making
           and
           Worshipping
           any
           Image
           or
           likeness
           of
           any
           thing
           ,
           that
           besides
           that
           every
           man
           naturally
           would
           understand
           all
           such
           to
           be
           forbidden
           ,
           it
           is
           so
           expressed
           ,
           that
           upon
           supposition
           that
           God
           intend
           to
           forbid
           it
           wholly
           ,
           it
           could
           not
           more
           plainly
           have
           been
           expressed
           .
           
             By
             which
             it
             is
             clear
             he
             did
             not
             think
             that
          
           Idolatry
           did
           lye
           only
           in
           forsaking
           the
           true
           God
           ,
           and
           giving
           divine
           Worship
           to
           a
           Creature
           or
           an
           Idol
           ,
           that
           is
           to
           an
           imaginary
           God
           ,
           who
           hath
           no
           foundation
           in
           essence
           or
           existence
           ;
           
             which
             is
             the
             reason
             he
             brings
             why
             they
             are
             excused
             from
          
           Idolatry
           
             in
             Adoration
             of
             the
             Host
             ,
             because
             the
             object
             of
             their
             adoration
             is
             the
          
           true
           
           God
           ;
           
             for
             he
             not
             only
             makes
             the
             second
             command
             to
             be
             peremptory
             and
             positive
             against
             the
             Worship
             of
             the
             true
             God
             ,
             by
             an
             Image
             ,
             but
             elsewhere
             plainly
             determins
             this
             to
             be
          
           Idolatry
           ;
           
           
             and
             saith
          
           that
           an
           image
           then
           becomes
           an
           Idol
           ,
           when
           divine
           Worship
           is
           given
           to
           it
           ;
           and
           that
           ,
           to
           Worship
           false
           Gods
           ,
           or
           to
           give
           divine
           honour
           to
           an
           image
           which
           is
           not
           God
           is
           all
           one
           kind
           of
           formal
           Idolatry
           .
           
             If
             therefore
             they
             cannot
             be
             excused
             from
          
           Idolatry
           
             who
             Worship
             the
          
           true
           God
           
             by
             an
          
           Image
           ;
           
             though
             the
             object
             of
             their
             adoration
             be
             right
             and
             they
             think
             the
             manner
             of
             it
             to
             be
             lawful
             ;
             neither
             can
             they
             who
             worship
          
           Christ
           
             upon
             the
             account
             of
          
           Transubstantiation
           
             in
             the
          
           Sacrament
           ;
           
             for
             not
             only
             the
             superstition
             of
             an
             undue
             object
             ,
             but
             of
             a
             prohibited
             manner
             or
             way
             of
             Worship
             is
          
           Idolatry
           ;
           
             even
             according
             to
             the
             opinion
             of
             him
             whom
             he
             produces
             as
             a
             testimony
             of
             their
             innocency
             .
          
        
         
           §
           .
           7.
           4.
           
           That
           if
           a
           mistake
           in
           this
           case
           will
           excuse
           them
           ,
           
           it
           would
           excuse
           the
           grossest
           Idolatry
           in
           the
           world
           .
           St.
           Austin
           speaks
           of
           some
           ,
           
             who
             said
             that
             Christ
             was
             the
             Sun
             ,
             and
             therefore
             worshipped
             the
             Sun
             ,
          
           I
           desire
           to
           know
           whether
           this
           were
           Idolatry
           in
           them
           or
           no
           ?
           They
           had
           Scripture
           to
           plead
           for
           it
           as
           plain
           as
           ,
           
             This
             is
             my
             body
          
           ,
           for
           he
           is
           not
           only
           called
           
             the
             Sun
             of
             Righteousness
          
           ;
           but
           the
           Vulgar
           Latin
           (
           which
           they
           contend
           to
           be
           the
           only
           authentick
           version
           )
           reads
           that
           place
           ,
           
           
             Psal.
             19.
             6.
             in
             sole
             posuit
             tabernaculum
             suum
             ,
          
           he
           hath
           placed
           his
           Tabernacle
           in
           the
           Sun
           ;
           and
           that
           this
           is
           to
           be
           understood
           of
           Christ
           ,
           may
           be
           proved
           from
           the
           Apostles
           applying
           the
           other
           words
           ,
           
             their
             line
             is
             gone
             out
             through
             all
             the
             earth
          
           ;
           to
           the
           Apostles
           Preaching
           the
           Gospel
           ,
           
           Rom.
           10.
           18.
           
           And
           the
           Manichees
           did
           believe
           that
           Christ
           had
           his
           residence
           partly
           in
           the
           Sun
           and
           partly
           in
           the
           Moon
           ,
           and
           therefore
           they
           directed
           their
           prayers
           alwayes
           to
           the
           Sun.
           Let
           us
           now
           consider
           two
           persons
           equally
           perswaded
           ,
           that
           the
           Sun
           is
           now
           the
           Tabernacle
           of
           Christ
           ,
           and
           that
           he
           is
           really
           present
           there
           ,
           and
           dispenses
           all
           the
           comfortable
           influences
           of
           heat
           and
           light
           to
           the
           world
           ,
           he
           being
           so
           often
           in
           Scripture
           called
           the
           
             true
             light
          
           ,
           1
           Joh.
           8.
           9.
           and
           another
           ,
           that
           he
           is
           really
           present
           by
           Transubstantiation
           in
           the
           Sacrament
           .
           I
           would
           fain
           understand
           why
           the
           one
           should
           not
           be
           as
           free
           from
           Idolatry
           as
           the
           other
           ?
           If
           it
           be
           said
           ,
           
             that
             all
             those
             places
             which
             speak
             of
             Christ
             as
             the
             Sun
             ,
             are
             to
             be
             understood
             metaphorically
             ,
          
           that
           is
           the
           same
           thing
           we
           say
           to
           them
           concerning
           those
           words
           of
           
             Christ
             ,
             this
             is
             my
             body
          
           ;
           and
           if
           notwithstanding
           that
           ,
           they
           are
           excused
           by
           believing
           otherwise
           ;
           so
           must
           the
           other
           person
           unavoidably
           be
           so
           too
           .
           It
           is
           to
           no
           purpose
           to
           alledge
           Fathers
           and
           Councils
           for
           the
           opinion
           more
           than
           for
           the
           other
           ;
           for
           the
           question
           is
           not
           concerning
           the
           probability
           of
           
           one
           mistake
           more
           than
           of
           the
           other
           (
           although
           if
           they
           be
           strictly
           examined
           ,
           the
           absurdities
           of
           Transubstantiation
           are
           much
           greater
           )
           but
           we
           suppose
           a
           mistake
           in
           both
           ,
           and
           the
           question
           is
           whether
           such
           a
           mistake
           doth
           excuse
           from
           Idolatry
           or
           no
           ?
           and
           we
           are
           not
           to
           enquire
           into
           the
           reasons
           of
           the
           mistake
           ,
           but
           the
           influence
           it
           hath
           upon
           our
           actions
           .
           And
           then
           we
           are
           to
           understand
           why
           a
           mistake
           equally
           involuntary
           as
           to
           the
           real
           object
           of
           divine
           adoration
           may
           not
           excuse
           from
           Idolatry
           ,
           as
           well
           as
           to
           the
           wrong
           application
           of
           Worship
           due
           to
           a
           real
           object
           of
           adoration
           ?
           
             i.
             e.
          
           whether
           a
           man
           giving
           adoration
           to
           what
           he
           believes
           to
           be
           God
           ,
           which
           is
           not
           so
           in
           it self
           ,
           be
           not
           as
           excusable
           ,
           as
           believing
           a
           true
           object
           of
           adoration
           in
           general
           ,
           but
           giving
           divine
           worship
           to
           that
           which
           is
           not
           it
           ?
           as
           whether
           the
           Worshipping
           false
           Gods
           ,
           supposing
           them
           to
           be
           true
           ,
           be
           not
           as
           venial
           a
           fault
           ,
           as
           Worshipping
           that
           for
           the
           true
           God
           which
           is
           not
           so
           ?
           as
           for
           instance
           ,
           suppose
           the
           Aegyptians
           Worshipping
           the
           Sun
           for
           God
           ,
           and
           the
           Israelites
           the
           golden
           Calf
           ,
           believing
           it
           was
           the
           true
           God
           which
           brought
           them
           out
           of
           the
           Land
           of
           Aegypt
           ?
           or
           let
           us
           take
           one
           of
           the
           
           Inca's
           of
           Peru
           ,
           
           who
           believed
           by
           a
           Tradition
           supposed
           infallible
           among
           them
           ,
           that
           the
           Sun
           was
           their
           Father
           and
           the
           
             visible
             God
          
           ,
           by
           which
           the
           Invisible
           did
           govern
           the
           World
           ;
           and
           therefore
           they
           ought
           to
           give
           all
           external
           
           adoration
           to
           the
           Sun
           ,
           and
           internal
           only
           to
           the
           
             Invisible
             Deity
          
           ;
           upon
           what
           account
           shall
           these
           be
           charged
           with
           Idolatry
           ,
           if
           an
           involuntary
           mistake
           and
           firm
           belief
           that
           they
           worship
           the
           true
           God
           doth
           excuse
           from
           it
           ?
           Nay
           the
           most
           stupid
           and
           senseless
           of
           all
           Idolaters
           who
           worshipped
           the
           very
           Images
           for
           Gods
           (
           which
           the
           wisest
           among
           them
           alwayes
           disclaimed
           ,
           and
           pretended
           only
           such
           a
           relative
           worship
           as
           he
           pleads
           for
           )
           were
           in
           truth
           the
           most
           excusable
           upon
           this
           ground
           ;
           for
           supposing
           that
           it
           be
           true
           which
           they
           believed
           ,
           they
           did
           a
           very
           good
           thing
           ;
           and
           which
           every
           person
           else
           ought
           to
           do
           upon
           the
           same
           belief
           .
           Which
           is
           the
           utmost
           can
           be
           said
           for
           the
           Papists
           adoration
           of
           the
           Host
           ,
           supposing
           the
           doctrine
           of
           transubstantiation
           were
           as
           true
           ,
           as
           it
           is
           false
           and
           absurd
           .
        
         
           §
           .
           8.
           3.
           
           As
           to
           invocation
           of
           Saints
           ,
           
           
             I
             found
             the
             chief
             answer
             given
             was
             this
             ,
          
           That
           they
           did
           not
           attribute
           the
           same
           kind
           of
           excellency
           to
           Saints
           ,
           which
           they
           give
           to
           God
           ;
           but
           suppose
           only
           a
           middle
           sort
           of
           excellency
           between
           God
           and
           us
           ,
           which
           they
           make
           the
           foundation
           of
           the
           worship
           which
           is
           given
           to
           them
           .
           
             And
             as
             to
             this
             my
             argument
             was
             thus
             framed
             ,
             If
             the
             supposition
             of
             a
             middle
             excellency
             between
             God
             and
             us
             ,
             be
             sufficient
             ground
             for
             formal
             invocation
             ,
             then
             the
             Heathens
             worship
             of
             their
             inferiour
          
           Deities
           
             could
             be
             no
          
           Idolatry
           ,
           
             for
             they
             still
             pretended
             
             they
             did
             not
             give
             to
             them
             the
             worship
             proper
             to
             the
             supream
          
           God
           ;
           
             which
             is
             as
             much
             as
             is
             pretended
             by
             the
             devoutest
          
           Papists
           
             in
             justification
             of
             the
          
           Invocation
           of
           Saints
           .
           
             To
             this
             he
             answers
             two
             wayes
             :
          
           1.
           
           By
           shewing
           the
           disparity
           of
           the
           Heathens
           worship
           from
           theirs
           
             in
             two
             things
          
           :
           1.
           
           In
           the
           object
           .
           2.
           
           In
           the
           manner
           
             of
             their
          
           worship
           .
           1.
           
           The
           persons
           whom
           they
           worship
           ,
           
             he
             saith
          
           ,
           are
           such
           as
           are
           endowed
           with
           supernatural
           gifts
           of
           grace
           in
           this
           life
           ,
           and
           glory
           in
           Heaven
           ,
           whose
           prayers
           by
           consequence
           are
           acceptable
           and
           available
           with
           God
           ,
           but
           the
           Supream
           Deity
           of
           the
           Heathens
           ,
           is
           known
           to
           be
           Jupiter
           ,
           and
           their
           inferiour
           Deities
           
             Venus
             ,
             Mars
             ,
             Bacchus
             ,
             Vulcan
             ,
          
           and
           the
           like
           rabble
           of
           Devils
           as
           the
           Scripture
           calls
           them
           ;
           and
           therefore
           there
           can
           be
           no
           consequence
           ,
           that
           because
           the
           Heathens
           were
           Idolaters
           in
           the
           worship
           of
           these
           ,
           though
           they
           pretended
           not
           to
           give
           them
           the
           worship
           proper
           to
           Jupiter
           the
           supream
           God
           ;
           therefore
           the
           Catholicks
           must
           be
           guilty
           of
           Idolatry
           in
           desiring
           the
           servants
           of
           the
           true
           God
           to
           pray
           for
           them
           to
           him
           .
           2.
           
           As
           to
           the
           manner
           of
           worship
           ,
           
             he
             saith
          
           ,
           If
           any
           of
           them
           did
           attain
           ,
           as
           the
           Platonists
           ,
           to
           the
           knowledge
           of
           the
           true
           God
           ,
           yet
           as
           
             St.
             Paul
          
           sayes
           ,
           they
           did
           not
           glorifie
           him
           as
           God
           ,
           but
           changed
           his
           glory
           into
           an
           Image
           made
           like
           to
           corruptible
           man
           ,
           adoring
           and
           offering
           sacrifice
           due
           to
           God
           alone
           to
           the
           Statues
           themselves
           ,
           or
           the
           inferiour
           Deities
           they
           supposed
           to
           dwell
           or
           assist
           in
           
           them
           ;
           which
           
             St.
             Austin
          
           upon
           the
           90.
           
           Psalm
           proves
           to
           be
           Devils
           ,
           or
           evil
           Angels
           ,
           because
           they
           required
           sacrifice
           to
           be
           offered
           to
           them
           ,
           and
           would
           be
           worshipped
           as
           Gods.
           But
           all
           he
           means
           by
           formal
           Invocation
           ,
           
             he
             saith
             is
          
           ,
           desiring
           or
           praying
           the
           Saints
           to
           pray
           for
           them
           .
           And
           if
           this
           were
           Idolatry
           ,
           we
           must
           not
           desire
           the
           prayers
           of
           a
           just
           man
           ,
           even
           in
           this
           life
           ,
           because
           this
           formal
           invocation
           will
           be
           to
           make
           him
           an
           Inferiour
           Deity
           .
           2.
           
           
             He
             answers
          
           ,
           that
           the
           same
           calumny
           was
           cast
           upon
           the
           Catholicks
           in
           
             St.
             Austins
          
           time
           ,
           and
           is
           answered
           by
           him
           ,
           and
           his
           answer
           will
           serve
           as
           well
           now
           as
           then
           ,
           in
           his
           twentieth
           Book
           against
           
             Faustus
             ,
             Chap.
          
           21.
           who
           himself
           held
           formal
           Invocation
           a
           part
           of
           the
           worship
           due
           to
           Saints
           ,
           as
           is
           evident
           from
           the
           prayer
           he
           made
           to
           
             St.
             Cyprian
          
           after
           his
           Martyrdom
           ,
           
             l.
             7.
             de
             bapt
             .
             c.
             Donat.
             c.
          
           1.
           and
           Calvin
           confesseth
           
             (
             he
             saith
          
           )
           it
           was
           the
           custom
           at
           that
           time
           to
           say
           ,
           Holy
           Mary
           ,
           or
           Holy
           Peter
           pray
           for
           us
           .
           
             This
             is
             his
             full
             answer
             :
             in
             which
             are
             two
             things
             to
             be
             examined
             .
             1.
             
             Whether
             the
             disparity
             between
             the
          
           Heathen
           worship
           
             and
             theirs
             be
             so
             great
             as
             to
             excuse
             them
             from
          
           Idolatry
           ?
           2.
           
           
             Whether
             the
             answer
             given
             by
             St.
          
           Austin
           
             doth
             vindicate
             them
             :
             and
             whether
          
           Invocation
           of
           Saints
           
             as
             it
             is
             now
             practised
             in
             the
          
           Church
           of
           Rome
           ,
           
             were
             allowed
             or
             in
             use
             then
             ?
          
        
         
         
           §
           .
           9.
           1.
           
           Concerning
           the
           disparity
           .
           
           1.
           
           As
           to
           the
           object
           of
           worship
           .
           Far
           be
           it
           from
           me
           to
           parallel
           the
           
             Holy
             Angels
          
           and
           Saints
           ,
           with
           the
           impure
           Deities
           of
           the
           Heathens
           ;
           as
           to
           their
           excellencies
           :
           but
           the
           true
           state
           of
           the
           Question
           is
           ,
           whether
           the
           Heathens
           were
           only
           too
           blame
           in
           making
           an
           ill
           choice
           of
           those
           they
           worshipped
           ,
           as
           in
           worshipping
           Iupiter
           ,
           and
           Venus
           ,
           and
           Vulcan
           ,
           who
           are
           supposed
           to
           have
           been
           wicked
           wretches
           ;
           or
           else
           in
           giving
           divine
           worship
           to
           any
           besides
           the
           true
           God
           ?
           And
           if
           their
           Idolatry
           lay
           not
           only
           in
           the
           former
           ,
           but
           the
           latter
           ,
           then
           this
           disparity
           cannot
           excuse
           them
           .
           There
           were
           two
           Questions
           in
           debate
           between
           the
           Primitive
           Fathers
           of
           the
           
             Christian
             Church
          
           ,
           and
           the
           
             Heathen
             Idolaters
          
           ;
           The
           first
           was
           more
           general
           ,
           and
           
             in
             thesi
          
           ,
           whether
           it
           were
           lawful
           to
           give
           divine
           worship
           to
           any
           besides
           the
           true
           and
           Supream
           God
           ?
           The
           second
           was
           more
           particular
           ,
           and
           
             in
             hypothesi
          
           ,
           whether
           on
           supposition
           that
           were
           lawful
           ,
           those
           whom
           the
           Heathens
           worshipped
           were
           fit
           objects
           for
           such
           adoration
           ?
           In
           this
           latter
           they
           triumph
           over
           them
           with
           a
           great
           deal
           of
           eloquence
           ,
           laying
           open
           the
           impiety
           of
           those
           whom
           they
           commonly
           worshipped
           ;
           but
           withal
           knowing
           that
           the
           wiser
           among
           them
           had
           another
           notion
           of
           these
           Deities
           under
           the
           common
           names
           than
           the
           Vulgar
           had
           ;
           they
           therefore
           charge
           them
           with
           Idolatry
           in
           giving
           the
           worship
           proper
           
           to
           God
           to
           any
           creature
           ,
           let
           it
           be
           never
           so
           excellent
           and
           serviceable
           to
           mankind
           ,
           and
           that
           it
           was
           the
           property
           of
           the
           
             Christian
             Religion
             to
             give
             divine
             worship
             to
             none
             but
             God
             himself
             and
             his
             Son
             Christ
             Iesus
             ,
          
           without
           ever
           making
           any
           distinctions
           of
           absolute
           and
           relative
           worship
           which
           they
           must
           have
           been
           driven
           to
           ,
           in
           case
           they
           had
           given
           
             Religious
             worship
          
           to
           any
           besides
           .
           Thus
           
             Iustin
             Martyr
          
           tells
           the
           
             Heathen
             Emperours
          
           ,
           
           to
           whom
           he
           makes
           his
           Apology
           for
           the
           
             Christians
             ,
             that
             Christ
             did
             perswade
             men
             to
             worship
             God
             alone
             ,
             by
             saying
             ,
             this
             is
             the
             great
             Commandment
             ,
             thou
             shalt
             worship
             the
             Lord
             thy
             God
             ,
             and
             him
             only
             shalt
             thou
             serve
             ;
             and
             that
             we
             are
             to
             render
             to
          
           Caesar
           
             the
             things
             that
             are
          
           Caesars
           ,
           
             and
             to
             God
             the
             things
             that
             are
             Gods
             :
             on
             which
             account
             ,
          
           saith
           he
           ,
           
             we
             worship
             God
             alone
             ,
             and
             give
             cheerful
             service
             in
             all
             other
             things
             to
             you
             .
          
           
           
             Theophilus
             Bishop
          
           of
           Antioch
           (
           who
           lived
           in
           the
           second
           Century
           after
           Christ
           ,
           as
           well
           as
           Iustin
           )
           giving
           an
           account
           why
           the
           Christians
           refused
           giving
           adoration
           to
           the
           Emperours
           which
           was
           then
           used
           (
           not
           that
           adoration
           which
           was
           proper
           to
           the
           
             Supream
             God
          
           ,
           for
           none
           can
           be
           so
           senseless
           to
           imagine
           they
           required
           that
           ;
           but
           such
           kind
           of
           religious
           worship
           as
           they
           gave
           to
           the
           Images
           of
           their
           Gods
           )
           saith
           ,
           
             That
             as
             the
             King
             or
             Emperour
             suffers
             none
             under
             him
             to
             be
             called
             by
             his
             name
             ;
             and
             that
             it
             is
             not
             lawful
             to
             give
             it
             to
             any
             but
             himself
             :
             so
             neither
             
             is
             it
             to
             worship
             any
             but
             God
             alone
             :
          
           and
           elsewhere
           saith
           ,
           
           
             that
             the
             Divine
             Law
             doth
             not
             only
             forbid
             the
             worship
             of
             Idols
             ,
             but
             of
             the
             Elements
             ,
             the
             Sun
             ,
             and
             Moon
             ,
             and
             Stars
             ,
             or
             any
             thing
             else
             in
             Heaven
             ,
             in
             Earth
             ,
             in
             Sea
             ,
             or
             Fountains
             ,
             or
             Rivers
             ,
             but
             we
             ought
             only
             to
             worship
             the
             true
             God
             and
             Maker
             of
             all
             things
             ,
             in
             the
             holiness
             of
             our
             hearts
             and
             integrity
             of
             our
             minds
             .
          
           To
           the
           same
           purpose
           speak
           
             Clemens
             Alexandrinus
             ,
             Tertullian
             ,
             Cyprian
             ,
             Origen
             ,
             Athenagoras
             ,
             Lactantius
             ,
             Arnobius
             ,
          
           who
           all
           agree
           ,
           that
           religious
           worship
           is
           proper
           to
           the
           true
           God
           ,
           and
           that
           no
           created
           thing
           is
           capable
           of
           it
           ,
           on
           that
           very
           account
           because
           it
           is
           created
           ;
           it
           were
           easie
           to
           produce
           their
           testimonies
           ,
           if
           it
           were
           requisite
           in
           so
           evident
           a
           matter
           as
           this
           is
           .
           If
           it
           be
           said
           ,
           
             That
             all
             these
             testimonies
             are
             only
             against
             that
             Idolatry
             which
             was
             then
             practised
             by
             the
             Heathens
             .
          
           I
           answer
           ,
           1.
           
           Their
           reasons
           equally
           extend
           to
           the
           giving
           divine
           worship
           to
           any
           
             created
             being
          
           whatsoever
           ,
           so
           that
           either
           they
           argued
           weakly
           and
           unskilfully
           ,
           or
           else
           it
           is
           as
           unlawful
           to
           give
           
             divine
             worship
          
           now
           to
           Saints
           ,
           as
           it
           was
           then
           to
           any
           creature
           .
           2.
           
           I
           would
           willingly
           understand
           why
           it
           should
           be
           more
           unlawful
           to
           worship
           God
           for
           his
           admirable
           Wisdom
           ,
           and
           Power
           and
           Goodness
           in
           the
           works
           of
           Creation
           ;
           than
           in
           supposed
           
             Saints
             ?
             i.
             e.
          
           why
           I
           may
           not
           as
           well
           honour
           God
           by
           giving
           worship
           to
           the
           Sun
           ,
           as
           to
           
             Ignatius
             Loyola
          
           ,
           
           or
           St.
           Francis
           ,
           or
           any
           other
           late
           
             Canonized
             Saint
          
           ?
           I
           am
           sure
           the
           Sun
           is
           a
           certain
           monument
           of
           Gods
           Goodness
           ,
           Wisdom
           ,
           and
           Power
           ,
           and
           I
           cannot
           be
           mistaken
           therein
           ,
           but
           I
           can
           never
           be
           certain
           of
           the
           Holiness
           of
           those
           persons
           I
           am
           to
           give
           divine
           worship
           to
           .
           For
           all
           that
           I
           can
           know
           ,
           
             Ignatius
             Loyola
          
           was
           a
           great
           hypocrite
           ;
           but
           I
           am
           sure
           that
           the
           Sun
           is
           none
           ;
           but
           that
           he
           shines
           and
           communicates
           perpetual
           influences
           to
           the
           huge
           advantage
           of
           the
           world
           .
           However
           I
           know
           the
           best
           of
           men
           have
           their
           corruptions
           ,
           and
           to
           what
           degree
           it
           is
           impossible
           for
           others
           to
           understand
           ;
           but
           I
           am
           certain
           the
           spots
           in
           the
           Sun
           are
           no
           Moral
           impurities
           ,
           nor
           displeasing
           to
           God.
           And
           
             Philip
             Nerius
          
           could
           not
           be
           mistaken
           in
           the
           shining
           of
           the
           Sun
           ,
           although
           he
           might
           be
           in
           the
           shining
           of
           Ignatius
           his
           face
           ,
           which
           yet
           is
           thought
           so
           considerable
           a
           thing
           ,
           
           that
           it
           is
           read
           in
           the
           Lessons
           appointed
           for
           Ignatius
           in
           the
           
             Roman
             Breviary
          
           .
        
         
           3.
           
           On
           what
           account
           should
           the
           Christians
           refuse
           giving
           all
           external
           signs
           of
           Religious
           worship
           to
           the
           
             Heathen
             Emperours
          
           ,
           if
           they
           thought
           it
           lawful
           to
           be
           given
           to
           any
           sort
           of
           men
           ?
           Why
           might
           not
           they
           worship
           the
           Statues
           of
           Kings
           and
           Princes
           ,
           as
           well
           as
           others
           do
           those
           of
           Rebels
           and
           Traytors
           ?
           I
           mean
           ,
           why
           might
           not
           the
           Image
           of
           
             King
             Henry
             the
             second
          
           have
           the
           same
           reverence
           shewn
           to
           it
           ,
           that
           the
           Shrine
           of
           
             Thomas
             Becket
          
           
           had
           ?
           unless
           it
           be
           more
           meritorious
           to
           disobey
           a
           Prince
           ,
           than
           to
           give
           him
           reverence
           .
           Might
           not
           the
           Primitive
           Christians
           have
           much
           easier
           defended
           themselves
           in
           giving
           those
           outward
           signs
           of
           worship
           to
           the
           Images
           of
           Emperours
           ,
           than
           others
           can
           do
           in
           the
           worship
           they
           give
           to
           Saints
           ?
           For
           they
           might
           have
           pleaded
           ,
           that
           external
           signs
           are
           to
           be
           interpreted
           by
           the
           intention
           of
           the
           person
           who
           uses
           them
           ,
           that
           they
           intended
           no
           more
           by
           it
           ,
           but
           the
           highest
           degree
           of
           Civil
           honour
           on
           the
           account
           of
           the
           authority
           they
           possessed
           ?
           or
           if
           this
           would
           not
           serve
           ,
           might
           not
           they
           have
           said
           ,
           that
           Kings
           and
           Princes
           were
           
             Gods
             Vicegerents
          
           ,
           and
           represented
           him
           to
           the
           world
           ,
           and
           that
           in
           giving
           divine
           worship
           to
           them
           ,
           they
           gave
           it
           to
           God
           ;
           and
           that
           their
           absolute
           ,
           ultimate
           ,
           and
           terminative
           worship
           was
           upon
           God
           ;
           and
           only
           a
           relative
           ,
           inferior
           ,
           and
           transient
           worship
           was
           given
           to
           them
           ,
           and
           all
           this
           might
           be
           better
           justified
           by
           St.
           Basils
           rule
           ,
           
           
             That
             the
             honour
             of
             the
             Image
             passes
             to
             the
             Prototype
          
           ;
           for
           he
           there
           pleads
           for
           the
           worship
           of
           
             Christ
             ,
             because
             he
             is
             one
             with
             the
             Father
             being
             his
             Image
             ,
             as
             the
             Image
             of
             a
             King
             is
             called
             the
             King
             ,
             and
             hath
             the
             same
             honour
             given
             to
             it
             ;
             for
             the
             honour
             of
             the
             Image
             passeth
             to
             the
             thing
             represented
             .
          
           And
           as
           Christ
           hath
           the
           advantage
           above
           all
           ,
           by
           being
           
             Gods
             natural
             Image
          
           ;
           so
           Princes
           above
           Saints
           ,
           in
           that
           they
           represent
           God
           to
           the
           world
           ,
           
           which
           the
           other
           do
           not
           .
           But
           notwithstanding
           all
           these
           Pleas
           ,
           the
           Primitive
           Christians
           were
           so
           punctual
           in
           observing
           that
           Command
           of
           worshipping
           God
           alone
           ,
           that
           they
           rather
           chose
           to
           lose
           their
           lives
           and
           suffer
           Martyrdom
           ,
           than
           be
           in
           the
           least
           guilty
           of
           giving
           any
           divine
           worship
           to
           a
           creature
           .
        
         
           4.
           
           They
           absolutely
           deny
           any
           religious
           worship
           to
           be
           given
           to
           the
           most
           excellent
           created
           Beings
           ,
           and
           therefore
           did
           not
           only
           condemn
           the
           Idolatry
           then
           in
           use
           ,
           but
           that
           which
           hath
           obtained
           in
           the
           
             Roman
             Church
          
           :
           supposing
           all
           the
           persons
           worshipped
           therein
           to
           have
           been
           real
           Saints
           .
           For
           that
           ,
           we
           are
           to
           consider
           that
           all
           the
           Heathens
           were
           not
           such
           great
           Fools
           ,
           as
           some
           men
           make
           them
           to
           excuse
           themselves
           :
           
           if
           the
           wiser
           men
           were
           contented
           to
           let
           the
           people
           worship
           the
           
             Poetical
             Gods
          
           ,
           having
           their
           minds
           possessed
           with
           those
           Idea's
           of
           them
           ,
           which
           they
           had
           taken
           up
           by
           their
           education
           ;
           yet
           they
           understood
           them
           only
           as
           Allegories
           ,
           
           (
           as
           some
           make
           the
           Image
           of
           St.
           Christopher
           and
           St.
           George
           in
           the
           Church
           of
           Rome
           to
           be
           no
           other
           )
           and
           they
           had
           Temples
           erected
           to
           the
           greatest
           Vertues
           ,
           to
           
             Piety
             ,
             Faith
             ,
             Concord
             ,
             Iustice
             ,
             Chastity
             ,
             Clemency
             ,
             &c.
          
           and
           others
           to
           the
           greatest
           Benefactors
           to
           mankind
           ,
           which
           was
           the
           only
           ground
           they
           pleaded
           for
           giving
           worship
           to
           them
           :
           but
           still
           they
           acknowledged
           one
           
             Supream
             God
          
           ,
           not
           Iupiter
           of
           Creet
           ,
           but
           
             the
             Father
             of
             Gods
             
             and
             men
          
           ;
           only
           they
           said
           ,
           
             this
             Supream
             God
          
           being
           of
           so
           high
           a
           nature
           ,
           and
           there
           being
           other
           intermediate
           beings
           between
           him
           and
           men
           whose
           Office
           they
           conceived
           ,
           it
           was
           to
           carry
           the
           prayers
           of
           men
           to
           God
           ,
           and
           to
           bring
           down
           help
           from
           him
           to
           them
           ;
           they
           thought
           it
           very
           fitting
           to
           address
           their
           solemn
           supplications
           to
           them
           .
           Here
           now
           was
           the
           very
           same
           case
           in
           debate
           ,
           (
           altering
           only
           the
           names
           of
           things
           )
           which
           is
           between
           us
           and
           the
           Church
           of
           Rome
           ;
           and
           if
           ever
           they
           speak
           home
           to
           our
           case
           ,
           they
           must
           do
           upon
           this
           point
           .
           And
           so
           they
           do
           ,
           but
           very
           little
           to
           their
           comfort
           .
        
         
           §
           .
           10.
           
           
             These
             things
             I
             shall
             largely
             prove
             if
             farther
             occasion
             be
             given
             ,
             
             at
             present
             I
             shall
             only
             insist
             on
             two
             things
             .
             1.
             
             That
             they
             did
             condemn
             all
             such
             kind
             of
             worship
             ,
             supposing
             their
             principle
             true
             .
             2.
             
             That
             they
             did
             not
             only
             condemn
             it
             in
             those
             Spirits
             which
             the
          
           Heathens
           
             worshipped
             ,
             but
             in
             good
          
           Angels
           
             themselves
             .
             1.
             
             They
             did
             condemn
             the
             worship
             ,
             supposing
             their
             principle
             true
             .
             For
             this
             I
             shall
             produce
             now
             but
             few
             Authorities
             ,
             but
             such
             as
             are
             full
             as
             to
             the
          
           Heathens
           pretences
           ,
           
           
             and
             the
          
           Christians
           
             answers
             .
             The
             first
             is
             of
          
           Origen
           
             in
             his
             answer
             to
          
           Celsus
           ,
           
             who
             objects
             against
             the
          
           Christians
           ,
           the
           unreasonableness
           of
           forsaking
           the
           worship
           of
           inferiour
           Deities
           ,
           because
           no
           man
           can
           serve
           two
           Masters
           ;
           which
           ,
           
             saith
             he
          
           ,
           is
           a
           seditious
           principle
           ,
           and
           arises
           from
           attributing
           
           our
           passions
           to
           God
           ;
           but
           he
           that
           honours
           them
           as
           Subjects
           to
           the
           Supream
           God
           ,
           cannot
           offend
           him
           who
           is
           the
           Lord
           of
           them
           .
           
             To
             which
          
           Origen
           answers
           ,
           That
           the
           Scripture
           doth
           indeed
           stile
           God
           ,
           the
           God
           of
           Gods
           ,
           and
           Lord
           of
           Lords
           ,
           but
           withal
           saith
           ,
           that
           to
           us
           ,
           there
           is
           but
           one
           God
           the
           Father
           ,
           of
           whom
           are
           all
           things
           ,
           and
           one
           Lord
           Iesus
           Christ
           ,
           by
           whom
           are
           all
           things
           ,
           and
           we
           by
           him
           ;
           which
           the
           Apostle
           speaks
           ,
           
             saith
             he
          
           ,
           of
           himself
           and
           all
           others
           whose
           minds
           were
           raised
           up
           to
           him
           ,
           who
           is
           the
           God
           of
           Gods
           ,
           and
           Lord
           of
           Lords
           ;
           and
           his
           mind
           ascends
           up
           to
           the
           Supream
           God
           ,
           who
           worships
           him
           inseparably
           and
           indivisibly
           by
           his
           Son
           ,
           who
           alone
           conducts
           us
           to
           the
           Father
           .
           Therefore
           seeing
           there
           are
           many
           Gods
           and
           many
           Lords
           ,
           we
           endeavour
           by
           all
           means
           ,
           not
           only
           to
           carry
           our
           minds
           above
           those
           things
           on
           Earth
           ,
           which
           are
           worshipped
           by
           the
           Heathen
           for
           Gods
           ,
           but
           above
           those
           whom
           the
           Scripture
           calls
           Gods
           ,
           
             by
             which
             it
             is
             plain
             by
             the
             drift
             of
             his
             discourse
             ,
             he
             means
             the
          
           Angels
           .
           And
           Celsus
           
             afterwards
             yielding
          
           ,
           
           That
           it
           is
           not
           lawful
           to
           give
           honour
           to
           any
           ,
           but
           to
           whom
           the
           Supream
           doth
           communicate
           it
           :
           Origen
           
             desires
             proof
             from
             them
          
           ,
           That
           God
           hath
           communicated
           this
           honour
           to
           their
           Gods
           ,
           Heroes
           and
           Daemons
           ,
           and
           that
           it
           did
           not
           arise
           from
           the
           ignorance
           and
           folly
           of
           mankind
           ,
           who
           thereby
           fell
           off
           from
           him
           who
           ought
           properly
           to
           be
           worshipped
           .
           
             But
             he
             proves
          
           ,
           from
           Miracles
           and
           Prophecies
           and
           Precepts
           ,
           than
           
           this
           honour
           was
           given
           to
           Christ
           ,
           that
           they
           who
           honour
           the
           Father
           ,
           should
           honour
           the
           Son
           also
           :
           
             and
             that
             was
             all
             which
          
           Celsus
           
             had
             to
             object
             against
             the
          
           Christians
           ,
           That
           they
           did
           not
           keep
           to
           their
           own
           rule
           of
           worshipping
           God
           alone
           ;
           for
           they
           thought
           God
           was
           not
           dishonoured
           by
           the
           honour
           they
           gave
           to
           Christ
           ;
           and
           on
           the
           same
           account
           he
           thought
           ,
           they
           might
           give
           it
           to
           inferiour
           Deities
           .
           
             If
             there
             had
             been
             then
             any
             suspicion
             of
             Religious
             worship
             given
             to
          
           Saints
           or
           Angels
           
             by
             the
          
           Christians
           ,
           
             when
             had
             there
             been
             a
             more
             proper
             season
             to
             object
             it
             ?
             No
             man
             of
             the
             meanest
             capacity
             would
             have
             omitted
             a
             matter
             so
             necessary
             to
             his
             business
             ,
             much
             less
             so
             inquisitive
             and
             malicious
             an
             enemy
             as
          
           Celsus
           
             was
             .
             And
             the
             account
          
           Origen
           
             gives
             of
             the
             worship
             the
             Christians
             attribute
             to
             the
             Son
             of
             God
             is
             ,
          
           because
           it
           is
           said
           ,
           I
           and
           my
           Father
           are
           one
           ;
           and
           the
           Father
           in
           me
           ,
           and
           I
           in
           him
           ;
           
             which
             cannot
             be
             said
             of
             any
             created
             Beings
             .
             It
             is
             true
             afterwards
             he
             saith
             ,
          
           That
           if
           Celsus
           had
           spoken
           of
           the
           true
           Ministers
           of
           God
           ,
           such
           as
           
             Gabriel
             ,
             Michael
          
           and
           all
           the
           Angels
           and
           Archangels
           ,
           he
           acknowledges
           ,
           that
           by
           explaining
           the
           notion
           of
           worship
           or
           respect
           ,
           and
           the
           actions
           of
           those
           who
           give
           it
           ,
           somewhat
           more
           might
           be
           said
           on
           that
           subject
           .
           
             But
             he
             utterly
             denyes
          
           ,
           that
           our
           prayers
           are
           to
           be
           offered
           to
           any
           but
           Christ
           alone
           ,
           and
           that
           any
           word
           which
           is
           proper
           only
           to
           Religious
           worship
           ,
           is
           to
           be
           attributed
           to
           the
           Angels
           
           themselves
           .
           
             For
             he
             saith
             elsewhere
          
           ,
           Although
           the
           Angels
           be
           called
           Gods
           in
           Scripture
           ,
           
           yet
           we
           are
           not
           to
           worship
           them
           with
           divine
           worship
           :
           
             and
             lest
             any
             should
             think
             ,
             that
             offering
             up
             our
             Prayers
             or
             Invocations
             to
             them
             were
             not
             excluded
             by
             this
             ;
             he
             immediately
             explains
             himself
          
           ;
           For
           ,
           
             saith
             he
          
           ,
           all
           our
           supplications
           ,
           prayers
           ,
           intercessions
           and
           thanksgivings
           are
           to
           be
           offered
           only
           to
           God
           over
           all
           ;
           by
           that
           High
           Priest
           who
           is
           greater
           than
           all
           the
           Angels
           ,
           the
           living
           Word
           and
           God.
           
             And
             afterwards
             saith
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           we
           ought
           not
           to
           pray
           to
           them
           ,
           who
           pray
           for
           us
           ;
           for
           they
           would
           rather
           themselves
           send
           us
           to
           that
           God
           to
           whom
           they
           pray
           ,
           than
           have
           us
           pray
           to
           them
           ,
           or
           divide
           our
           supplications
           between
           God
           and
           them
           .
           
             This
             he
             speaks
             indeed
             of
             the
          
           Sun
           ,
           and
           Moon
           ,
           and
           Stars
           ,
           
             but
             upon
             the
             supposition
             that
             they
             are
          
           intellectual
           Beings
           ,
           and
           do
           pray
           to
           God
           for
           us
           .
           
             And
             again
             he
             saith
          
           ,
           
           We
           ought
           to
           pray
           only
           to
           the
           God
           over
           all
           ,
           and
           his
           only
           Son
           the
           first
           born
           of
           every
           creature
           ,
           who
           as
           our
           High
           Priest
           ,
           
           offers
           our
           prayers
           to
           his
           God
           and
           our
           God.
           
             And
             because
          
           Celsus
           
             argues
             much
             for
             worship
             to
             be
             given
             to
          
           Daemans
           ,
           because
           to
           them
           is
           committed
           the
           care
           of
           terrestrial
           affairs
           :
           
             to
             this
          
           Origen
           answers
           ,
           by
           denying
           those
           whom
           he
           calis
           Daemons
           ,
           
           to
           have
           any
           administration
           of
           the
           affairs
           of
           Christians
           ;
           but
           supposing
           we
           knew
           they
           were
           not
           Daemons
           ,
           but
           Angels
           ,
           which
           had
           the
           management
           
           of
           these
           things
           committed
           to
           them
           ,
           yet
           then
           we
           dare
           not
           give
           them
           that
           honour
           which
           is
           due
           to
           God
           ,
           for
           neither
           would
           God
           have
           it
           so
           ,
           nor
           they
           themselves
           ;
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           we
           celebrate
           their
           praise
           and
           happiness
           ,
           to
           whom
           God
           hath
           entrusted
           such
           great
           things
           .
           But
           Celsus
           
             yet
             further
             urges
          
           ,
           that
           according
           to
           the
           doctrine
           of
           the
           Aegyptians
           every
           part
           of
           a
           man
           hath
           a
           particular
           Daemon
           or
           Ethereal
           God
           ,
           and
           every
           one
           of
           these
           being
           invocated
           ,
           heals
           the
           diseases
           of
           the
           parts
           proper
           to
           themselves
           .
           Why
           then
           may
           they
           not
           justly
           invocate
           them
           ,
           if
           they
           love
           health
           better
           than
           sickness
           ,
           and
           happiness
           than
           misery
           .
           
             If
             one
             of
             the
          
           Church
           of
           Rome
           
             had
             been
             to
             answer
          
           Celsus
           ,
           
             he
             must
             have
             told
             him
             ,
             that
             the
             thing
             was
             rational
             which
             he
             said
             ,
             only
             they
             were
             out
             in
             their
             names
             ;
             for
             instead
             of
          
           Chnumen
           ,
           Chnaachumen
           ,
           Cnat
           ,
           Sicat
           ,
           Biu
           ,
           Eru
           ,
           &c.
           
             they
             should
             have
             chosen
          
           Raphael
           
             for
             travelling
             and
             against
             Diseases
          
           ,
           Apollonia
           
             against
             the
             Tooth-ach
          
           ,
           Sebastian
           and
           Roch
           
             against
             the
             Plague
             ,
             St.
          
           Nicholas
           
             against
             Tempests
          
           ,
           Michael
           
             and
             St.
          
           George
           
             against
             Enemies
             ;
             and
             others
             in
             like
             cases
             .
          
           
           
             For
             so
          
           Serrarius
           
             tells
             us
          
           ,
           That
           experience
           and
           tradition
           hath
           discovered
           the
           particular
           help
           of
           these
           in
           such
           cases
           ;
           if
           they
           be
           particularly
           invocated
           .
           But
           Origen
           
             gives
             a
             shorter
             answer
          
           ,
           That
           these
           things
           do
           arise
           from
           a
           distrust
           of
           the
           sufficiency
           of
           that
           incommunicable
           worship
           we
           give
           
           to
           God
           alone
           ,
           as
           though
           he
           were
           not
           able
           to
           protect
           every
           one
           that
           serves
           him
           from
           all
           snares
           :
           and
           that
           far
           more
           effectual
           cures
           have
           been
           wrought
           by
           the
           name
           of
           Iesus
           than
           all
           their
           Daemons
           .
           And
           how
           much
           better
           do
           those
           who
           are
           Christians
           who
           slight
           all
           these
           things
           and
           commit
           themselves
           to
           God
           over
           all
           through
           his
           son
           Iesus
           Christ
           ,
           and
           of
           him
           do
           desire
           the
           help
           and
           protection
           of
           his
           Holy
           Angels
           ?
           
             I
             shall
             conclude
             his
             Testimony
             with
             that
             excellent
             saying
             of
             his
             .
          
           
           Our
           care
           ought
           to
           be
           to
           please
           one
           God
           over
           all
           ,
           and
           to
           make
           him
           propitious
           to
           us
           ,
           by
           piety
           and
           all
           vertue
           ,
           but
           if
           we
           would
           have
           others
           under
           God
           to
           be
           pleased
           with
           us
           too
           ,
           we
           ought
           to
           consider
           ,
           that
           as
           the
           shadow
           follows
           the
           body
           ,
           so
           God
           being
           pleased
           ,
           all
           his
           friends
           whether
           Angels
           ,
           Souls
           or
           Spirits
           will
           be
           so
           too
           ,
           and
           not
           only
           so
           ,
           but
           are
           ready
           to
           help
           them
           ,
           and
           pray
           to
           God
           for
           them
           .
           
             But
             not
             the
             least
             foundation
             in
             his
             discourse
             for
             our
             invocation
             of
             them
             .
          
        
         
           
             The
             Author
             of
             the
          
           Commentaries
           
             under
             the
          
           name
           
             of
             St.
          
           Ambrose
           ,
           
           
             of
             the
             same
             age
             with
             him
             ,
             as
             appears
             by
             several
             passages
             in
             him
             :
             saith
             ,
          
           That
           the
           Idolaters
           made
           use
           of
           this
           miserable
           excuse
           for
           themselves
           ,
           that
           by
           those
           inferiour
           Deities
           they
           worshipped
           they
           went
           to
           God
           himself
           ,
           as
           we
           go
           to
           the
           King
           by
           his
           Courtiers
           .
           But
           ,
           
             saith
             he
          
           ,
           is
           any
           man
           so
           mad
           ,
           or
           regardless
           of
           himself
           ,
           to
           give
           the
           honour
           due
           to
           the
           King
           to
           any
           of
           his
           Courtiers
           ,
           which
           if
           a
           man
           does
           he
           is
           condemned
           for
           
           treason
           ?
           And
           yet
           they
           think
           themselves
           not
           guilty
           who
           ,
           give
           the
           honour
           due
           to
           Gods
           name
           to
           a
           creature
           ,
           and
           forsaking
           God
           adore
           his
           fellow
           servants
           ,
           as
           though
           any
           thing
           greater
           than
           that
           were
           reserved
           for
           God
           himself
           .
           But
           therefore
           we
           go
           to
           a
           King
           by
           his
           Officers
           and
           Servants
           ,
           because
           the
           King
           is
           but
           a
           man
           ,
           who
           knows
           not
           of
           himself
           whom
           to
           imploy
           in
           his
           publick
           affairs
           ,
           
             (
             without
             being
             recommended
             by
             others
             :
             )
          
           But
           with
           God
           it
           is
           otherwise
           ,
           for
           nothing
           is
           hid
           from
           him
           ,
           he
           knows
           the
           deserts
           of
           every
           one
           ,
           and
           therefore
           we
           need
           no
           one
           to
           recommend
           us
           to
           his
           Favour
           ;
           a
           devout
           mind
           is
           enough
           .
           
             Was
             this
             now
             all
             the
             quarrel
             the
          
           Christians
           
             had
             with
             the
          
           Heathens
           
             that
             they
             worshipped
          
           Iupiter
           and
           Venus
           and
           Vulcan
           ?
           
             Do
             they
             not
             expresly
             deny
             the
             giving
          
           Gods
           
             Worship
             to
             any
             Creature
             ?
             and
             do
             they
             not
             as
             plainly
             affirm
             that
             men
             do
             it
             when
             they
             invocate
             their
          
           fellow
           servants
           
             to
             be
             intercessors
             with
             God
             for
             them
             ?
             and
             that
             it
             is
             no
             less
             a
             guilt
             of
             Idolatry
             in
             this
             case
             ,
             than
             it
             is
             in
             giving
             the
          
           Honour
           
             due
             to
             a
          
           Prince
           
             to
             any
             of
             his
             Servants
          
           ?
        
         
           St.
           Austin
           
             gives
             this
             account
             of
             the
             principles
             of
             the
          
           Heathen
           Worship
           ,
           
           that
           there
           were
           three
           sorts
           of
           beings
           to
           be
           considered
           ,
           purely
           divine
           ,
           and
           mortal
           ,
           and
           a
           middle
           sort
           between
           them
           which
           participated
           of
           both
           ,
           and
           that
           the
           entercourse
           between
           Gods
           and
           men
           was
           by
           the
           means
           of
           those
           intermediate
           
           Beings
           ,
           who
           carried
           the
           prayers
           of
           men
           up
           to
           God
           ,
           and
           brought
           down
           the
           blessings
           they
           prayed
           for
           to
           men
           .
           
             Against
             these
             indeed
             St.
          
           Austin
           
             disputes
             first
             ,
             by
             shewing
             that
             those
          
           spirits
           
             which
             they
             worshipped
             were
          
           evil
           spirits
           ,
           
             and
             that
             there
             was
             no
             reason
             to
             imagine
             that
          
           God
           
             had
             a
             greater
             entercourse
             with
             them
             ,
             than
             with
             penitent
             sinners
             ,
             but
             withall
             he
             addes
             ,
          
           
           that
           this
           kind
           of
           worship
           doth
           proceed
           upon
           the
           supposition
           that
           the
           Gods
           cannot
           know
           the
           necessities
           and
           prayers
           of
           men
           ,
           but
           by
           the
           intervention
           of
           those
           Spirits
           :
           but
           if
           our
           minds
           can
           be
           known
           without
           their
           help
           ,
           there
           is
           no
           need
           of
           their
           mediation
           .
           
           
             And
             afterwards
             saith
          
           ,
           that
           those
           who
           are
           Christians
           do
           believe
           that
           we
           need
           not
           many
           ,
           but
           one
           Mediatour
           ,
           and
           that
           such
           a
           one
           by
           whose
           participation
           we
           are
           made
           happy
           ,
           
             i.
             e.
          
           the
           word
           of
           God
           not
           made
           but
           by
           whom
           all
           things
           were
           made
           :
           and
           he
           hath
           shewed
           that
           to
           the
           attaining
           blessedness
           we
           ought
           not
           to
           seek
           many
           Mediators
           ,
           by
           whom
           we
           are
           to
           make
           our
           degrees
           of
           approach
           to
           God
           ,
           because
           God
           himself
           by
           partaking
           our
           Nature
           ,
           hath
           shewn
           us
           the
           shortest
           way
           of
           our
           partaking
           his
           divinity
           .
           Neither
           doth
           he
           delivering
           us
           from
           mortality
           and
           misery
           carry
           us
           so
           to
           immortal
           and
           blessed
           Angels
           ,
           that
           by
           participating
           with
           them
           ,
           we
           should
           become
           blessed
           and
           immortal
           ;
           but
           to
           that
           Trinity
           by
           whose
           participation
           the
           Angels
           themselves
           are
           blessed
           .
           
             And
             concludes
             that
             Book
             with
             
             this
             saying
             ,
          
           
           that
           immortal
           and
           blessed
           Spirits
           however
           they
           are
           called
           ,
           which
           are
           made
           and
           created
           ;
           are
           no
           Mediatours
           to
           bring
           miserable
           mortals
           ,
           to
           blessedness
           and
           immortality
           .
           
             And
             it
             would
             be
             ridiculous
             here
             to
             distinguish
          
           mediators
           of
           redemption
           and
           intercession
           ;
           
             for
             all
             that
             they
             attributed
             to
             their
             goods
          
           spirits
           
             was
             only
          
           Intercession
           ;
           and
           Christ
           
             being
             made
             a
          
           Mediatour
           ,
           
             effectual
             for
             the
             end
             he
             designed
             ,
             there
             could
             be
             no
             necessity
             of
             any
          
           Intercessours
           
             besides
             him
             .
             And
             St.
          
           Austin
           
             there
             addes
             ,
             that
             the
             design
             of
             his
             following
             book
             ,
             is
             to
             prove
          
           that
           those
           good
           Spirits
           which
           are
           immortal
           and
           blessed
           ,
           which
           they
           thought
           ought
           to
           be
           Worshipped
           with
           Sacred
           Rites
           and
           Sacrifices
           ,
           whatsoever
           they
           are
           and
           howsoever
           called
           ,
           would
           not
           have
           any
           one
           worshipped
           by
           such
           religious
           worship
           ,
           
             (
             i.e.
             by
          
           sacred
           rites
           
             as
             well
             as
          
           Sacrifices
           )
           but
           only
           one
           God
           by
           whom
           they
           were
           created
           ,
           and
           by
           whose
           participation
           they
           are
           made
           happy
           .
        
         
           §
           .
           11.
           
           By
           which
           the
           second
           thing
           I
           proposed
           will
           appear
           to
           be
           true
           ,
           
           viz.
           that
           they
           did
           not
           only
           condemn
           giving
           this
           Worship
           to
           the
           Spirits
           which
           the
           Heathen
           Worshipped
           but
           to
           good
           Angels
           too
           .
           
           For
           St.
           Paul
           in
           the
           general
           doth
           condemn
           
             the
             Worship
             of
             Angels
          
           ;
           if
           he
           had
           meant
           only
           
             evil
             Angels
          
           he
           would
           have
           expressed
           it
           so
           ,
           especially
           if
           St.
           Austins
           observation
           be
           true
           ,
           
             that
             the
             evil
             Spirits
             are
             by
             their
             names
             in
             Scripture
             
             distinguished
             from
             the
             good
          
           ;
           if
           he
           had
           meant
           any
           particular
           superstition
           used
           in
           the
           Worship
           of
           Angels
           ,
           he
           would
           not
           have
           used
           such
           terms
           which
           condemn
           all
           worship
           of
           them
           as
           superstitious
           ;
           if
           he
           had
           meant
           only
           the
           Worship
           of
           Angels
           so
           as
           to
           exclude
           Christ
           ,
           he
           would
           have
           intimated
           that
           the
           fault
           ,
           lay
           in
           
             excluding
             Christ
          
           ,
           and
           not
           in
           the
           bare
           worship
           of
           Angels
           ;
           but
           by
           the
           series
           of
           his
           discourse
           it
           appears
           that
           those
           who
           set
           up
           other
           Mediators
           besides
           Christ
           do
           not
           
             hold
             the
             head
             ,
             i.
             e.
          
           do
           not
           adhere
           to
           Christ
           alone
           ,
           as
           him
           whom
           God
           hath
           appointed
           as
           our
           Mediatour
           only
           .
           Whether
           this
           were
           practised
           by
           
             Iewes
             ,
             Philosophers
          
           ,
           or
           Hereticks
           is
           all
           one
           to
           us
           ,
           since
           the
           practice
           is
           condemned
           wherever
           it
           is
           found
           .
           Theodoret
           saith
           ,
           
           
             they
             were
             the
             Iewes
             who
             perswaded
             men
             to
             worship
             Angels
             ,
             because
             the
             Law
             was
             delivered
             by
             Angels
             ;
             which
             practice
          
           he
           saith
           ,
           
             continued
             a
             long
             time
             in
          
           Phrygia
           and
           Pisidia
           ,
           
             and
             therefore
             the
             Synod
             of
          
           Laodicea
           
             doth
             forbid
             praying
             to
             Angels
             ;
             and
             to
             this
             day
             the
             Oratories
             of
             St.
          
           Michael
           
             are
             among
             them
             ,
             they
             therefore
             thought
             it
             a
             piece
             of
             humility
             ,
             since
             God
             could
             not
             be
             seen
             ,
             nor
             touched
             ,
             nor
             comprehended
             by
             us
             ,
             to
             obtain
             the
             favour
             of
             God
             ,
             by
             the
             intercession
             of
             Angels
             .
          
           No
           wonder
           Baronius
           is
           so
           much
           displeased
           with
           Theodoret
           for
           this
           interpretation
           ;
           
           for
           he
           very
           fairly
           tells
           us
           
             what
             he
             condemns
          
           (
           and
           St.
           Paul
           too
           )
           
             was
             the
             practice
             of
             their
             
             Church
             ;
             and
             those
             Oratories
             were
             set
             up
             by
             Catholicks
             and
             not
             by
             hereticks
             .
          
           But
           whether
           as
           to
           the
           lawfulness
           of
           this
           Worship
           ,
           Baronius
           or
           St.
           Paul
           ,
           whether
           as
           to
           the
           ancient
           practice
           of
           the
           
             Church
             ,
             Baronius
          
           or
           Theodoret
           deserves
           more
           to
           be
           believed
           ,
           I
           leave
           any
           one
           to
           judge
           .
           And
           yet
           Theodoret
           is
           not
           alone
           in
           this
           ,
           
           for
           Irenaeus
           denies
           
             any
             invocations
             of
             Angels
             to
             be
             in
             use
             among
             Christians
             ,
          
           if
           he
           had
           meant
           only
           
             evil
             Angels
          
           it
           seems
           very
           strange
           he
           should
           use
           the
           name
           generally
           given
           to
           good
           ,
           and
           alwayes
           indifferent
           to
           both
           .
           
           Origen
           expresly
           denies
           
             any
             offering
             up
             of
             Prayers
             to
             them
             to
             be
             practised
             by
             Christians
             or
             reasonable
             to
             be
             done
             ,
          
           
           
             and
             produces
             this
             very
             place
             of
             the
             Apostle
             against
             it
             .
          
           
           The
           Council
           of
           Laodicea
           we
           see
           by
           Theodoret
           is
           very
           severe
           against
           
             all
             who
             Worship
             Angels
          
           and
           charges
           them
           
             with
             Idolatry
             in
             so
             doing
          
           ;
           if
           they
           had
           only
           meant
           the
           
             Heathen
             Idolaters
          
           as
           Baronius
           contends
           ,
           yet
           by
           that
           it
           appears
           that
           the
           Heathens
           were
           condemned
           for
           Worshipping
           those
           whom
           they
           believed
           to
           be
           
             good
             spirits
          
           ;
           but
           these
           are
           only
           shifts
           to
           escape
           by
           ,
           and
           such
           which
           would
           not
           have
           come
           into
           the
           mind
           of
           any
           man
           if
           he
           did
           not
           first
           fear
           the
           force
           of
           that
           Canon
           against
           the
           practice
           of
           the
           
             Roman
             Church
          
           .
           For
           why
           the
           
             Heathen
             Idolatry
          
           should
           at
           that
           time
           be
           called
           
             secret
             or
             hidden
          
           as
           it
           is
           in
           that
           Canon
           ,
           is
           not
           easie
           to
           be
           thought
           upon
           ;
           but
           very
           easily
           
           intelligible
           according
           to
           Theodorets
           interpretation
           because
           of
           the
           
             clandestine
             meetings
          
           of
           those
           who
           
             worshipped
             Angels
          
           ,
           and
           therein
           separated
           themselves
           from
           the
           
             Christian
             Churches
          
           .
           St.
           Austin
           discourses
           purposely
           on
           this
           subject
           (
           as
           is
           intimated
           before
           )
           whether
           God
           or
           the
           
             Blessed
             Spirits
          
           are
           willing
           
             we
             should
             perform
             any
             sacred
             offices
             or
             Sacrifices
             to
             them
          
           ;
           
           
             or
             consecrate
             our selves
             or
             any
             thing
             of
             ours
             to
             them
             by
             any
             religious
             rites
             ,
          
           which
           he
           denies
           :
           
             For
             this
          
           ,
           saith
           he
           ,
           
             is
             the
             worship
             proper
             to
             the
             Deity
             ,
          
           called
           by
           him
           in
           one
           word
           Latria
           ,
           which
           he
           thinks
           more
           proper
           to
           express
           
             divine
             worship
          
           ,
           as
           distinct
           from
           the
           honour
           and
           service
           we
           give
           to
           men
           (
           which
           is
           plainly
           his
           meaning
           there
           )
           than
           any
           one
           word
           Greek
           or
           Latine
           besides
           .
           And
           this
           word
           he
           saith
           
             is
             proper
             to
             the
             Deity
          
           as
           such
           ,
           because
           he
           elsewhere
           tells
           us
           ,
           
           
             the
             difference
             between
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             is
             this
             ,
             that
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             is
             the
             Service
             of
             God
             properly
             as
             God
          
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             is
             the
             service
             of
             God
             as
             Lord.
             
          
        
         
           §
           .
           12.
           
           I
           know
           very
           well
           by
           what
           arts
           all
           these
           testimonies
           are
           endeavoured
           to
           be
           evaded
           ,
           
           viz.
           by
           saying
           ,
           
             That
             these
             are
             intended
             against
             the
             Gentiles
             Idolatry
             who
             Worshipped
             those
             Spirits
             as
             Gods
             ,
             and
             offered
             Sacrifices
             to
             them
             ;
             but
             this
             cannot
             hold
             as
             to
             the
             Doctrine
             or
             practice
             of
             the
             Roman
             Church
             ,
             who
             deny
             them
             to
             be
             Gods
             ,
             and
             assert
             that
             the
             Worship
             by
             Sacrifice
             is
             proper
             only
             to
             God
             :
          
           
           but
           such
           devices
           as
           these
           are
           can
           never
           satisfie
           an
           impartial
           mind
           .
           For
           (
           1.
           )
           They
           do
           expresly
           deny
           that
           invocation
           or
           prayer
           is
           to
           be
           made
           to
           them
           ;
           for
           so
           Origen
           and
           Theodoret
           speak
           expresly
           ,
           
             that
             men
             are
             not
             to
             pray
             to
             Angels
          
           ;
           and
           any
           one
           that
           reads
           St.
           Austin
           will
           find
           that
           he
           makes
           solemn
           invocation
           to
           be
           as
           proper
           to
           God
           as
           Sacrifice
           is
           .
           (
           2.
           )
           On
           what
           account
           should
           it
           be
           unlawful
           to
           Sacrifice
           to
           Saints
           or
           Angels
           if
           it
           be
           lawful
           to
           invocate
           them
           ?
           may
           not
           one
           be
           relative
           and
           transient
           as
           well
           as
           the
           other
           ?
           nay
           the
           Heathen
           in
           St.
           Austin
           argued
           very
           well
           ,
           
           
             that
             Sacrifices
             being
             meer
             external
             things
             might
             more
             properly
             belong
             to
             the
             Inferiour
             Deities
             ,
             but
             the
             more
             invisible
             the
             Deity
             was
             ,
             the
             more
             invisible
             the
             Sacrifices
             were
             to
             be
             ,
             and
             the
             greater
             and
             better
             the
             Deity
             ,
             the
             Sacrifice
             was
             to
             be
             still
             proportionable
             :
          
           and
           can
           any
           man
           in
           his
           senses
           think
           that
           a
           meer
           outward
           Sacrifice
           is
           more
           acceptable
           to
           God
           ,
           than
           the
           devotion
           of
           
             our
             heart
          
           is
           ?
           and
           wherein
           can
           we
           better
           express
           that
           to
           God
           ,
           than
           in
           offering
           up
           our
           prayers
           to
           him
           ?
           so
           that
           in
           all
           reason
           the
           duty
           of
           prayer
           ought
           to
           be
           reserved
           as
           more
           proper
           to
           God
           than
           any
           external
           sacrifice
           ,
           and
           those
           who
           did
           appropriate
           Sacrifice
           to
           God
           did
           comprehend
           prayer
           as
           the
           most
           spiritual
           and
           acceptable
           part
           of
           it
           :
           
           So
           St.
           Austin
           speaking
           of
           the
           Sacrifice
           due
           to
           
             God
             ,
             makes
             our
             heart
             the
             Altar
             ,
             and
             Christ
             our
             Priest
             ,
             
             and
             our
             Prayers
             and
             Praises
             to
             be
             offered
             up
             to
             God
             by
             a
             fervent
             charity
             ;
             and
             any
             work
             which
             is
             therefore
             done
             that
             thereby
             we
             may
             be
             united
             to
             God
             in
             a
             holy
             Communion
             with
             him
             ,
          
           
           
             in
             order
             to
             our
             happiness
             ,
             to
             be
             a
             true
             Sacrifice
          
           ;
           and
           let
           any
           man
           judge
           whether
           this
           description
           do
           not
           so
           naturally
           agree
           to
           prayer
           ,
           as
           if
           it
           had
           been
           only
           intended
           for
           it
           .
           Besides
           it
           is
           observable
           that
           sacrifices
           of
           old
           were
           solemn
           rites
           of
           supplication
           ;
           
           and
           
             calling
             upon
             the
             name
             of
             the
             Lord
          
           where
           Altars
           were
           erected
           is
           the
           main
           thing
           spoken
           of
           ,
           thence
           the
           Temple
           (
           though
           the
           place
           of
           sacrifice
           )
           is
           called
           
             the
             house
             of
             Prayer
          
           ;
           
           and
           where
           God
           slights
           sacrifices
           ,
           
           he
           requires
           prayer
           as
           much
           more
           acceptable
           to
           him
           .
           It
           seems
           then
           very
           strange
           that
           sacrifice
           alone
           as
           distinguished
           from
           prayer
           should
           be
           that
           Latria
           that
           is
           proper
           to
           God.
           (
           3.
           )
           Upon
           the
           same
           account
           that
           the
           Heathen
           did
           give
           divine
           honour
           to
           their
           
             inferiour
             Deities
          
           ,
           those
           in
           the
           
             Roman
             Church
          
           do
           so
           to
           Angels
           and
           Saints
           .
           For
           the
           Heathens
           made
           a
           difference
           in
           their
           sacrifices
           to
           the
           supreme
           God
           ,
           and
           their
           inferiour
           Deities
           and
           their
           Heroes
           :
           so
           that
           if
           the
           putting
           any
           difference
           in
           the
           way
           of
           religious
           Worship
           doth
           excuse
           the
           one
           ,
           it
           must
           do
           the
           other
           also
           .
           Did
           the
           Heathen
           use
           solemn
           Ceremonies
           of
           making
           any
           capable
           of
           
             divine
             worship
          
           ?
           so
           does
           the
           
             Roman
             Church
          
           .
           Did
           they
           set
           up
           their
           Images
           in
           publick
           places
           of
           worship
           and
           
           there
           kneel
           before
           them
           and
           invocate
           those
           represented
           by
           them
           ?
           so
           does
           the
           
             Roman
             Church
          
           .
           Did
           they
           consecrate
           .
           Temples
           and
           erect
           Altars
           to
           them
           ,
           and
           keep
           Festivals
           and
           burn
           Incense
           before
           them
           ?
           so
           does
           the
           
             Roman
             Church
          
           .
           Lastly
           ,
           did
           they
           offer
           up
           Sacrifices
           in
           those
           Temples
           to
           the
           Honour
           of
           their
           lesser
           Deities
           and
           Heroes
           ?
           so
           does
           the
           
             Roman
             Church
          
           .
           
           For
           Bellarmin
           reckoning
           up
           the
           honours
           belonging
           to
           
             Canonized
             Saints
          
           besides
           those
           before
           mentioned
           ,
           reckons
           up
           this
           as
           one
           ,
           
             that
             the
             Sacrifices
             of
             the
             Eucharist
             ,
             and
             of
             lauds
             and
             prayers
             are
             publickly
             offered
             to
             God
             for
             their
             honour
             .
          
           I
           would
           fain
           understand
           what
           the
           sacrificing
           to
           one
           for
           the
           honour
           of
           another
           means
           ?
           To
           offer
           Sacrifice
           
             to
             one
             for
             another
          
           is
           an
           intelligible
           thing
           ,
           but
           to
           Sacrifice
           
             to
             one
             for
             the
             honour
             of
             another
          
           is
           a
           thing
           beyond
           my
           reach
           ,
           if
           that
           sacrifice
           does
           not
           belong
           to
           him
           for
           whose
           honour
           it
           is
           offered
           ;
           and
           if
           the
           sacrifice
           do
           belong
           to
           him
           ,
           I
           wonder
           at
           the
           scrupulosity
           of
           those
           who
           dare
           not
           say
           they
           Sacrifice
           to
           him
           as
           well
           .
           For
           what
           is
           sacrificing
           to
           God
           ,
           but
           sacrificing
           
             to
             his
             honour
          
           ,
           or
           doing
           such
           an
           act
           of
           Religion
           with
           a
           design
           to
           
             honour
             God
          
           by
           it
           :
           but
           when
           men
           offer
           a
           Sacrifice
           ,
           but
           not
           to
           honour
           God
           by
           it
           ,
           but
           the
           
             B.
             Virgin
          
           ,
           or
           any
           Saints
           or
           Angels
           ,
           how
           can
           that
           Sacrifice
           belong
           to
           any
           other
           but
           those
           whose
           honour
           is
           designed
           by
           it
           ?
           It
           being
           then
           the
           
           opinion
           and
           practice
           of
           the
           
             Roman
             Church
          
           ,
           that
           Sacrifices
           are
           to
           be
           offered
           for
           the
           honour
           of
           Saints
           or
           Angels
           ,
           it
           is
           evident
           they
           have
           reserved
           no
           part
           of
           divine
           worship
           peculiar
           to
           God
           himself
           ,
           any
           more
           than
           the
           Heathen
           did
           .
           (
           4.
           )
           There
           can
           be
           no
           material
           difference
           ,
           that
           the
           Heathen
           called
           those
           they
           worshipped
           Gods
           ,
           but
           they
           do
           not
           so
           in
           the
           
             Roman
             Church
          
           .
           
           For
           St.
           Austin
           saith
           
             there
             was
             scarce
             any
             difference
             between
             the
             Heathen
             and
             them
             about
             the
             name
             ,
             whether
             Angels
             might
             be
             called
             Gods
             or
             no
             :
             for
             he
             thinks
             that
             they
             are
             called
             so
             in
             Scripture
             ,
             as
             well
             as
          
           Origen
           :
           but
           the
           Question
           was
           about
           the
           thing
           ,
           whether
           they
           were
           to
           be
           Worshipped
           as
           Gods
           or
           no
           ,
           
             i.
             e.
          
           by
           giving
           any
           part
           of
           
             religious
             worship
          
           to
           them
           ?
           which
           they
           utterly
           deny
           .
           And
           were
           I
           in
           the
           communion
           of
           the
           
             Roman
             Church
          
           I
           should
           much
           less
           scruple
           calling
           
             Canonized
             Saints
          
           ,
           or
           Angels
           by
           the
           names
           of
           Gods
           ,
           than
           giving
           them
           the
           worship
           of
           Invocation
           ,
           or
           the
           honour
           of
           Sacrifices
           :
           but
           in
           so
           doing
           they
           are
           not
           only
           condemned
           by
           plain
           Scripture
           ,
           and
           reason
           ,
           but
           by
           those
           of
           the
           
             primitive
             Church
          
           who
           writ
           against
           the
           
             Heathen
             Idolatry
          
           :
           which
           was
           the
           thing
           to
           be
           shewed
           .
        
         
           
             §
             .
             13.
             2.
             
             Another
             disparity
             is
             insisted
             on
             by
             him
             ,
             
             which
             is
             ,
             as
             to
             the
          
           manner
           of
           Worship
           .
           And
           as
           to
           this
           ,
           
             he
             saith
          
           ,
           all
           that
           they
           understand
           by
           formal
           invocation
           ,
           is
           desiring
           or
           praying
           
           those
           Iust
           persons
           ,
           who
           are
           in
           glory
           in
           heaven
           to
           pray
           for
           us
           ;
           and
           if
           the
           Catholicks
           be
           guilty
           of
           Idolatry
           in
           this
           ,
           we
           must
           not
           desire
           the
           prayers
           of
           a
           just
           man
           even
           in
           this
           life
           ,
           because
           this
           formal
           Invocation
           will
           be
           to
           make
           him
           an
           inferiour
           Deitie
           .
           
             To
             shew
             the
             palpable
             weakness
             of
             this
             answer
             ,
             I
             shall
             prove
             these
             two
             things
             .
             1.
             
             That
             those
             in
             the
          
           Church
           of
           Rome
           
             do
             allow
             and
             practise
             another
             kind
             of
          
           formal
           Invocation
           
             from
             what
             he
             asserts
             .
             2.
             
             That
             supposing
             this
             were
             all
             ,
             it
             would
             not
             excuse
             them
             ,
             and
             that
             it
             is
             of
             a
             very
             different
             nature
             from
          
           desiring
           the
           prayers
           of
           just
           men
           for
           us
           in
           this
           life
           .
        
         
           1.
           
           That
           they
           do
           allow
           and
           practise
           another
           kind
           of
           
             formal
             Invocation
          
           from
           what
           he
           asserts
           .
           He
           might
           very
           well
           say
           ,
           he
           did
           understand
           well
           what
           I
           meant
           by
           
             formal
             Invocation
          
           ,
           when
           he
           makes
           this
           to
           be
           the
           meaning
           of
           it
           ;
           for
           never
           any
           person
           before
           him
           imagined
           that
           sense
           of
           it
           ;
           And
           that
           term
           of
           
             formal
             Invocation
          
           was
           purposely
           chosen
           by
           me
           ,
           to
           distinguish
           it
           from
           the
           
             rhetorical
             Apostrophe's
          
           of
           some
           of
           the
           
             Greek
             Fathers
          
           ,
           the
           
             Poetical
             Flourishes
          
           ,
           of
           
             Damasus
             ,
             Prudentius
          
           ,
           and
           Paulinus
           ;
           from
           
             general
             wishes
          
           that
           the
           Saints
           would
           pray
           for
           us
           .
           Of
           which
           are
           some
           instances
           ,
           in
           good
           Authors
           ;
           from
           
             assemblies
             at
             the
             monuments
             of
             Martyrs
             ,
          
           which
           were
           usual
           in
           ancient
           times
           ;
           and
           that
           which
           I
           thought
           any
           man
           would
           understand
           by
           it
           was
           that
           which
           is
           
           constantly
           practised
           in
           the
           
             Roman
             Church
             .
             viz.
          
           in
           places
           and
           times
           purposely
           appointed
           for
           divine
           and
           
             religious
             worship
          
           ,
           with
           all
           the
           same
           external
           signes
           of
           devotion
           which
           we
           use
           to
           God
           himself
           ,
           to
           offer
           up
           our
           
             Prayers
             to
             Saints
          
           ,
           or
           Angels
           to
           help
           us
           in
           our
           necessities
           as
           well
           as
           to
           pray
           to
           God
           for
           us
           .
           The
           former
           part
           none
           can
           be
           ignorant
           of
           ,
           that
           have
           but
           so
           much
           as
           heard
           of
           the
           devotion
           of
           the
           Church
           of
           Rome
           ;
           all
           the
           difficulty
           lies
           in
           that
           ,
           whether
           
             they
             pray
             to
             them
             to
             help
             their
             necessities
          
           as
           well
           
             as
             pray
             for
             them
          
           ?
           And
           so
           many
           forms
           of
           Prayer
           allowed
           and
           practised
           in
           their
           Church
           have
           been
           so
           often
           objected
           to
           them
           ,
           wherein
           these
           things
           are
           manifest
           ,
           that
           I
           cannot
           but
           wonder
           this
           should
           be
           denyed
           .
           Do
           they
           believe
           ,
           we
           never
           look
           into
           their
           
             Breviaries
             ,
             Rosaries
             ,
             Houres
          
           ,
           and
           other
           Books
           of
           Devotion
           ,
           wherein
           to
           this
           day
           such
           Prayers
           are
           to
           be
           found
           ?
           Do
           they
           think
           we
           never
           heard
           of
           the
           Offices
           of
           the
           
             B.
             Virgin
          
           ,
           or
           our
           
             Ladies
             Psalter
          
           a
           Blasphemous
           Book
           ,
           never
           yet
           censured
           ,
           wherein
           the
           Psalmes
           ,
           in
           their
           highest
           strains
           of
           Prayer
           to
           God
           are
           applyed
           to
           the
           
             V.
             Mary
          
           ?
           I
           have
           known
           my self
           intelligent
           persons
           of
           their
           Church
           who
           commit
           their
           souls
           to
           the
           
             V.
             Maries
          
           protection
           every
           day
           ,
           as
           we
           do
           to
           
             Almighty
             Gods
          
           :
           and
           such
           who
           thought
           they
           understood
           the
           doctrine
           and
           practice
           of
           their
           Church
           as
           well
           as
           others
           .
           But
           ,
           
           Madam
           ,
           these
           are
           mysteries
           not
           to
           be
           known
           till
           they
           have
           their
           Proselytes
           safe
           and
           fast
           enough
           ,
           then
           by
           degrees
           they
           let
           them
           know
           ,
           what
           is
           to
           be
           done
           ,
           when
           they
           have
           given
           away
           all
           liberty
           of
           judging
           for
           themselves
           .
           Then
           it
           is
           no
           matter
           what
           they
           are
           commanded
           or
           expected
           to
           do
           ,
           they
           must
           do
           as
           others
           do
           ,
           or
           else
           their
           sincerity
           is
           questioned
           ,
           and
           they
           are
           thought
           Hereticks
           in
           their
           hearts
           ,
           whatever
           they
           profess
           .
           I
           shall
           not
           insist
           upon
           any
           ancient
           Breviaries
           ,
           or
           obsolete
           Forms
           ,
           or
           private
           Devotions
           ,
           which
           yet
           they
           are
           accountable
           for
           ,
           till
           they
           do
           condemn
           them
           .
           I
           need
           no
           more
           than
           the
           present
           
             Roman
             Breviary
          
           restored
           according
           to
           the
           Council
           of
           Trent
           ,
           and
           authorized
           by
           three
           several
           Popes
           .
           In
           the
           Feast
           of
           Assumption
           of
           the
           
             Blessed
             Virgin
          
           ,
           as
           though
           it
           were
           not
           enough
           in
           the
           Antiphonae
           to
           say
           ,
           
           
             Hail
             Blessed
             Virgin
             ,
             thou
             alone
             hast
             destroyed
             all
             Heresies
             in
             the
             world
          
           ;
           but
           lest
           this
           should
           be
           interpreted
           of
           doing
           it
           by
           her
           Son
           ,
           a
           
             formal
             Invocation
          
           of
           her
           follows
           ,
           
             Vouchsafe
             to
             let
             me
             praise
             thee
             O
             Holy
             Virgin
             ;
             and
             give
             me
             strength
             against
             thy
             enemies
             .
          
           And
           in
           the
           Hymn
           frequently
           used
           in
           her
           Office
           ,
           and
           particularly
           that
           day
           ,
           she
           is
           not
           only
           called
           
             the
             Gate
             of
             Heaven
          
           ,
           but
           
             she
             is
             intreated
             to
             loose
             the
             bonds
             of
             the
             guilty
             ,
             to
             give
             light
             to
             the
             blind
             ,
             and
             to
             drive
             away
             our
             evils
             ,
             and
             to
             shew
             her self
             to
             be
             a
             Mother
          
           ;
           (
           or
           as
           it
           is
           in
           the
           Mass-book
           
           at
           
             Paris
             1634.
             
             Iure
             Matris
             impera
             redemptori
             ,
             as
             thou
             art
             a
             Mother
             ,
             command
             the
             Redeemer
             )
          
           In
           a
           word
           ,
           
             They
             pray
             to
             her
             therein
             for
             purity
             of
             life
             ,
             and
             a
             safe
             conduct
             to
             Heaven
             .
          
           But
           lest
           the
           Hymns
           should
           be
           thought
           only
           Poetical
           ,
           in
           the
           
             Feast
             of
             S.
             Maria
             ad
             Nives
          
           ;
           
           Aug.
           5.
           a
           formal
           prayer
           is
           made
           to
           her
           ,
           
             to
             help
             the
             miserable
             ,
             to
             strengthen
             the
             weak
             ,
             to
             comfort
             those
             that
             mourn
             ,
             and
             that
             all
             who
             celebrate
             her
             holy
             Festivity
             may
             feel
             her
             assistance
             .
          
           By
           which
           we
           may
           understand
           the
           meaning
           of
           that
           solemn
           Hymn
           used
           in
           her
           Office
           ,
           wherein
           she
           is
           called
           
             the
             Mother
             of
             Mercy
             and
             Clemency
             ,
          
           
           
             and
             is
             prayed
             to
             protect
             us
             from
             our
             enemies
             ,
             and
             to
             receive
             us
             in
             the
             hour
             of
             death
             .
          
           Is
           all
           this
           only
           praying
           to
           her
           to
           pray
           for
           us
           ?
           What
           could
           be
           more
           said
           to
           
             Almighty
             God
          
           or
           his
           Son
           
             Iesus
             Christ
          
           ?
           Nor
           is
           this
           devotion
           only
           to
           the
           
             Blessed
             Virgin
          
           ,
           but
           we
           shall
           see
           it
           alike
           in
           that
           to
           Angels
           and
           Saints
           ;
           
           in
           the
           Antiphona
           upon
           the
           apparition
           of
           Michael
           the
           Archangel
           May
           8.
           
             he
             is
             prayed
             to
             come
             to
             the
             help
             of
             the
             people
             of
             God.
          
           And
           in
           the
           Feast
           of
           the
           
             Guardian
             Angels
          
           recommended
           to
           all
           Catholicks
           by
           Paul
           the
           fifth
           in
           the
           last
           words
           of
           the
           
             Breviary
             ,
             they
             are
             prayed
             to
             defend
             them
             in
             War
             ,
             that
             they
             may
             not
             perish
             in
             Gods
             terrible
             judgement
             .
          
           
           In
           the
           Hymn
           to
           the
           
             Holy
             Apostles
          
           they
           are
           prayed
           
             to
             command
             the
             guilty
             to
             be
             loosed
             from
             their
             guilt
             ,
             to
             heal
             unsound
             minds
             ,
             and
             
             to
             increase
             their
             vertues
             ,
             that
             when
             Christ
             shall
             come
             ,
             they
             may
             be
             partakers
             of
             eternal
             glory
             .
          
           These
           may
           suffice
           for
           a
           present
           taste
           of
           the
           sincerity
           of
           such
           persons
           who
           say
           ,
           that
           in
           the
           Church
           of
           Rome
           they
           do
           nothing
           but
           
             pray
             to
             the
             Saints
             to
             pray
             for
             them
             .
          
           And
           it
           is
           a
           very
           pitiful
           shift
           that
           Bellarmin
           is
           put
           to
           ,
           
           whereby
           to
           excuse
           such
           prayers
           as
           these
           ,
           
             That
             indeed
             as
             to
             the
             words
             themselves
             they
             do
             imply
             more
             than
             praying
             to
             them
             to
             pray
             for
             us
             ;
             but
             the
             sense
             of
             the
             words
             ,
          
           he
           saith
           ,
           
             is
             no
             more
          
           .
           But
           whence
           I
           pray
           must
           the
           people
           take
           the
           sense
           of
           such
           prayers
           as
           these
           are
           ,
           if
           not
           from
           the
           signification
           of
           the
           words
           ?
           If
           this
           were
           all
           ,
           why
           in
           all
           this
           time
           that
           these
           prayers
           have
           been
           complained
           of
           ,
           hath
           not
           their
           sense
           been
           better
           expressed
           ?
           Have
           not
           their
           Breviaries
           been
           often
           reviewed
           ,
           if
           this
           had
           not
           been
           their
           meaning
           ,
           why
           have
           they
           not
           been
           expunged
           all
           this
           while
           ?
           Suppose
           then
           that
           any
           persons
           in
           the
           
             Roman
             Church
          
           (
           as
           no
           doubt
           most
           do
           )
           take
           their
           sense
           from
           the
           words
           ,
           and
           do
           not
           force
           it
           upon
           them
           ,
           and
           they
           pray
           according
           to
           the
           form
           prescribed
           ;
           do
           they
           well
           or
           ill
           in
           it
           ?
           If
           they
           do
           ill
           in
           it
           ,
           their
           Church
           is
           guilty
           of
           intolerable
           negligence
           in
           not
           preventing
           it
           ;
           if
           they
           do
           well
           ,
           then
           their
           Church
           allows
           of
           more
           than
           praying
           to
           Angels
           and
           Saints
           to
           pray
           for
           them
           .
           Bellarmins
           instances
           of
           the
           Apostles
           in
           Scripture
           being
           said
           
             to
             save
             
             men
          
           ,
           do
           shew
           what
           shifts
           a
           bad
           cause
           will
           put
           a
           man
           to
           :
           For
           will
           any
           man
           in
           his
           wits
           say
           the
           case
           is
           the
           same
           in
           ordinary
           speech
           and
           in
           prayer
           ?
           Is
           it
           all
           one
           ,
           for
           a
           man
           to
           say
           ,
           that
           his
           Staff
           helped
           him
           in
           his
           going
           ,
           and
           to
           fall
           down
           upon
           his
           knees
           to
           pray
           to
           his
           Staff
           to
           help
           him
           ?
           God
           did
           use
           the
           Apostles
           as
           instruments
           on
           earth
           to
           promote
           the
           salvation
           of
           mankind
           ,
           but
           may
           we
           therefore
           pray
           to
           them
           now
           in
           Heaven
           to
           save
           us
           ?
           May
           we
           not
           truly
           say
           ,
           that
           the
           Sun
           enlightens
           the
           world
           ,
           but
           may
           we
           therefore
           pray
           to
           the
           Sun
           to
           enlighten
           us
           ?
           No
           ,
           the
           Sun
           is
           but
           
             Gods
             instrument
          
           ,
           and
           our
           addresses
           must
           be
           in
           prayer
           to
           the
           Supream
           Lord
           over
           all
           .
           But
           to
           take
           his
           own
           explication
           of
           praying
           to
           them
           for
           these
           things
           :
           
             i.
             e.
             praying
             to
             them
             that
             they
             would
             pray
             to
             God
             for
             them
             ,
             as
             we
             desire
             one
             another
             to
             pray
             :
          
           would
           not
           that
           man
           be
           condemned
           of
           gross
           Idolatry
           ,
           or
           prodigious
           folly
           ,
           who
           instead
           of
           desiring
           his
           Friends
           to
           pray
           to
           God
           for
           the
           pardon
           of
           his
           sins
           ,
           and
           the
           assistance
           of
           
             Divine
             Grace
          
           ,
           should
           say
           to
           them
           ,
           
             I
             pray
             you
             pardon
             my
             sins
             ,
             and
             assist
             me
             with
             the
             Grace
             of
             God
             ?
          
           What
           would
           St.
           Paul
           have
           said
           to
           such
           men
           that
           should
           have
           asked
           such
           things
           of
           him
           ,
           who
           yet
           saith
           ,
           
             that
             he
             was
             an
             instrument
             of
             saving
             some
             ?
          
        
         
         
           §
           .
           14.
           2.
           
           Supposing
           this
           were
           all
           that
           were
           done
           and
           allowed
           in
           the
           
             Roman
             Church
          
           ,
           
           yet
           this
           would
           not
           excuse
           them
           :
           for
           their
           practice
           is
           very
           different
           in
           their
           Invocation
           of
           Saints
           ,
           from
           
             desiring
             our
             Brethren
             on
             Earth
             to
             pray
             for
             us
             .
          
           And
           I
           cannot
           but
           wonder
           ,
           how
           any
           men
           of
           common
           sense
           can
           suffer
           themselves
           to
           be
           imposed
           upon
           so
           easily
           in
           this
           matter
           .
           For
           is
           there
           really
           no
           difference
           in
           St.
           Pauls
           desiring
           his
           Brethren
           
             to
             pray
             for
             him
          
           ,
           as
           he
           often
           did
           ;
           and
           a
           mans
           falling
           down
           upon
           his
           knees
           with
           all
           the
           solemnity
           of
           devotion
           he
           uses
           to
           God
           himself
           ,
           to
           St.
           Paul
           to
           desire
           him
           to
           pray
           for
           him
           ,
           when
           he
           was
           present
           upon
           earth
           ,
           and
           did
           certainly
           know
           what
           he
           desired
           of
           him
           ?
           Suppose
           in
           the
           midst
           of
           the
           solemn
           devotions
           of
           the
           Church
           where
           St.
           Peter
           or
           St.
           Paul
           had
           been
           present
           ,
           the
           Letanies
           of
           the
           Church
           had
           been
           then
           as
           they
           are
           now
           ;
           and
           after
           they
           had
           prayed
           to
           the
           persons
           of
           the
           
             Holy
             Trinity
          
           ,
           the
           people
           should
           with
           the
           same
           postures
           and
           expression
           of
           devotion
           have
           immediately
           turned
           themselves
           to
           the
           Apostles
           ,
           and
           cryed
           only
           
             Peter
             and
             Paul
             pray
             for
             us
          
           ;
           do
           you
           think
           ,
           this
           would
           have
           been
           acceptable
           to
           them
           ?
           No
           doubt
           St.
           Peter
           would
           have
           been
           less
           pleased
           with
           this
           ,
           than
           with
           Cornelius
           ,
           
           only
           
             falling
             down
             before
             him
          
           ,
           and
           
             yet
             then
             he
             bid
             him
             stand
             up
             ,
             I
             my self
             also
             am
             a
             man.
          
           They
           who
           impute
           this
           only
           to
           
           his
           modesty
           ,
           will
           not
           allow
           him
           to
           carry
           it
           to
           Heaven
           with
           him
           ;
           For
           they
           suppose
           him
           to
           be
           very
           well
           pleased
           with
           that
           honour
           in
           Heaven
           ,
           which
           he
           refused
           on
           earth
           .
           And
           St.
           Paul
           would
           have
           rent
           his
           garments
           and
           cryed
           out
           ,
           as
           he
           did
           to
           the
           men
           of
           Lystra
           ,
           
           
             Why
             do
             ye
             these
             things
             ;
             we
             also
             are
             men
             of
             like
             passions
             with
             you
             ?
          
           They
           would
           not
           receive
           any
           honour
           that
           might
           in
           the
           least
           seem
           to
           incroach
           upon
           the
           
             divine
             honour
          
           ,
           and
           yet
           they
           might
           upon
           better
           grounds
           have
           done
           it
           to
           them
           on
           earth
           ,
           than
           now
           in
           Heaven
           ,
           because
           they
           were
           then
           sure
           they
           heard
           them
           ,
           which
           now
           they
           can
           never
           be
           .
           And
           would
           it
           not
           be
           a
           senseless
           thing
           to
           desire
           some
           excellent
           person
           in
           the
           Indies
           ,
           when
           we
           are
           at
           our
           solemn
           devotion
           to
           pray
           for
           us
           ,
           because
           it
           is
           possible
           God
           may
           at
           the
           same
           time
           reveal
           our
           minds
           to
           him
           ?
           I
           would
           willingly
           be
           informed
           ,
           if
           we
           had
           assurance
           of
           the
           Sanctity
           of
           a
           person
           in
           this
           life
           ,
           as
           great
           as
           they
           have
           in
           the
           Church
           of
           Rome
           of
           those
           they
           invocate
           ;
           whether
           there
           would
           be
           any
           evil
           at
           all
           in
           publick
           places
           of
           worship
           ,
           and
           at
           the
           time
           used
           for
           the
           service
           of
           God
           ,
           to
           set
           such
           a
           person
           up
           in
           some
           higher
           place
           of
           the
           Church
           ,
           to
           burn
           incense
           before
           him
           ,
           to
           prostrate
           themselves
           with
           hands
           and
           eyes
           lifted
           up
           to
           him
           ,
           if
           at
           last
           they
           pretended
           ,
           that
           all
           that
           time
           they
           only
           
             prayed
             to
             him
             ,
             to
             pray
             for
             them
             ?
          
           And
           
           certainly
           a
           good
           man
           is
           much
           more
           the
           
             Image
             of
             God
          
           ,
           and
           deserves
           more
           reverence
           than
           all
           the
           artificial
           Images
           of
           Saints
           ,
           or
           of
           God
           himself
           .
           If
           they
           will
           condemn
           this
           ,
           they
           may
           conceive
           ,
           that
           supposing
           ,
           
             they
             only
             prayed
             to
             Saints
             in
             their
             devotions
             to
             pray
             for
             them
             ,
          
           this
           would
           not
           excuse
           them
           :
           For
           they
           do
           it
           in
           those
           places
           ,
           at
           such
           times
           ,
           and
           in
           such
           a
           manner
           as
           highly
           incroaches
           upon
           the
           worship
           and
           service
           due
           to
           God
           alone
           .
        
         
           §
           .
           15.
           2.
           
           I
           now
           come
           to
           consider
           ,
           
           whether
           the
           answer
           given
           by
           St.
           Austin
           will
           vindicate
           them
           ,
           and
           whether
           invocation
           of
           Saints
           ,
           as
           it
           is
           now
           practised
           in
           the
           Church
           of
           Rome
           were
           allowed
           ,
           or
           in
           use
           then
           ?
           Here
           he
           tells
           us
           ,
           That
           Faustus
           
             the
             Manichean
             calumniates
             the
             Catholicks
             (
             the
             word
             is
          
           St.
           Austins
           he
           saith
           ,
           and
           we
           do
           not
           quarrel
           with
           the
           word
           ,
           but
           that
           they
           are
           not
           such
           Catholicks
           as
           St.
           Austin
           speaks
           of
           )
           
             because
             they
             honoured
             the
             Memories
             or
             Shrines
             of
             Martyrs
             ,
             charged
             them
             to
             have
             turned
             the
             Idols
             into
             Martyrs
             ,
             whom
             they
             worshipped
             said
             he
             with
             like
             vows
             .
          
           To
           shew
           how
           very
           far
           what
           St.
           Austin
           saith
           ,
           is
           from
           justifying
           the
           present
           practices
           of
           the
           
             Roman
             Church
          
           ,
           we
           need
           no
           more
           than
           barely
           to
           represent
           what
           St.
           Austin
           affirms
           ,
           and
           what
           he
           denyes
           .
           He
           affirms
           ,
           that
           it
           was
           the
           custom
           of
           the
           Christians
           in
           his
           time
           to
           have
           their
           religious
           Assemblies
           at
           the
           Sepulchres
           
           or
           Memories
           of
           the
           Martyrs
           ,
           where
           the
           place
           it self
           would
           raise
           their
           affections
           ,
           and
           quicken
           their
           love
           towards
           the
           Martyrs
           and
           towards
           God
           ;
           but
           he
           utterly
           denyes
           ,
           that
           any
           
             religious
             worship
          
           was
           performed
           to
           the
           Martyrs
           :
           for
           neither
           was
           any
           Sacrifice
           offered
           up
           to
           any
           of
           them
           ,
           nor
           any
           other
           part
           of
           
             religious
             worship
          
           :
           for
           thereupon
           he
           shews
           (
           which
           is
           very
           conveniently
           left
           out
           in
           the
           citation
           )
           
             that
             not
             only
             Sacrifice
             was
             refused
             by
             Saints
             and
             Angels
             ,
             but
             any
             other
             religious
             honour
             which
             is
             due
             to
             God
             himself
             ,
             as
             the
             Angel
             forbad
          
           St.
           
             Iohn
             to
             fall
             down
             and
             worship
             him
             .
             All
             the
             worship
          
           therefore
           ,
           he
           saith
           ,
           that
           they
           give
           to
           Saints
           is
           ,
           
             That
             of
             love
             and
             society
             ,
             and
             of
             the
             same
             kind
             which
             we
             give
             to
             holy
             men
             in
             this
             life
             ,
             who
             are
             ready
             to
             suffer
             for
             the
             truth
             of
             the
             Gospel
             .
          
           But
           that
           the
           worship
           of
           Invocation
           is
           expresly
           excluded
           by
           St.
           Austin
           ,
           appears
           by
           what
           himself
           saith
           on
           a
           like
           occasion
           ;
           where
           he
           shews
           the
           difference
           between
           the
           Gentiles
           worship
           and
           theirs
           :
           
           They
           (
           saith
           he
           )
           
             build
             Temples
             ,
             erect
             Altars
             ,
             appoint
             Priests
             ,
             and
             offer
             Sacrifices
             ;
             but
             we
             erect
             no
             Temples
             to
             Martyrs
             as
             to
             Gods
             ,
             but
             Memories
             as
             to
             dead
             men
             whose
             Spirits
             live
             with
             God
             ;
             we
             raise
             no
             Altars
             on
             which
             to
             sacrifice
             to
             Martyrs
             ,
             but
             to
             one
             God
             ,
             the
             God
             of
             Martyrs
             as
             well
             as
             ours
             ,
             at
             which
             as
             men
             of
             God
             who
             have
             overcome
             the
             world
             by
             confessing
             him
             ,
             they
             are
             named
             in
             
             their
             place
             and
             order
             ,
             but
             are
             not
             invocated
             by
             the
             Priest
             who
             sacrifices
             .
          
           And
           elsewhere
           saith
           ,
           
           
             Whatever
             the
             Christians
             do
             at
             the
             memories
             of
             the
             Martyrs
             ,
             is
             for
             ornaments
             to
             those
             memories
             ,
             not
             as
             any
             sacred
             Rites
             or
             Sacrifices
             belonging
             to
             the
             dead
             as
             Gods
             :
             we
             therefore
             do
             not
             worship
             our
             Martyrs
             with
             divine
             honours
             ,
             nor
             with
             the
             faults
             of
             men
             ,
             as
             the
             Gentiles
             did
             their
             Gods.
          
           Which
           gave
           occasion
           to
           
             Lud.
             Vives
          
           in
           his
           Notes
           on
           that
           Chapter
           to
           say
           ,
           that
           
             many
             Christians
             in
             his
             time
          
           (
           what
           sort
           of
           Catholicks
           those
           were
           ,
           it
           is
           easie
           to
           guess
           ,
           but
           to
           be
           sure
           ,
           none
           of
           St.
           
             Austins
             )
             did
             no
             otherwise
             worship
             Saints
             ,
             than
             they
             did
             God
             himself
             ;
             neither
             could
             he
             see
             in
             many
             things
             any
             difference
             between
             the
             opinion
             they
             had
             of
             Saints
             ,
             and
             what
             the
             Gentiles
             had
             of
             their
             Gods.
          
           I
           cannot
           understand
           then
           how
           St.
           Austins
           answer
           should
           justifie
           that
           which
           he
           condemns
           :
           He
           denyes
           that
           there
           was
           an
           Invocation
           of
           Saints
           ,
           but
           only
           a
           commemoration
           of
           them
           ;
           the
           Church
           of
           Rome
           pleads
           for
           any
           Invocation
           of
           them
           ,
           and
           condemns
           all
           those
           who
           deny
           it
           .
           So
           that
           his
           answer
           is
           very
           far
           from
           clearing
           the
           
             Roman
             Church
          
           in
           the
           practice
           of
           Invocation
           ,
           and
           the
           objection
           we
           make
           against
           it
           ,
           that
           it
           doth
           parallel
           the
           
             Heathen
             Idolatry
          
           ;
           for
           it
           grants
           ,
           it
           would
           do
           so
           ,
           if
           they
           gave
           to
           the
           Saints
           the
           worship
           due
           to
           God
           ,
           of
           which
           he
           makes
           Invocation
           to
           be
           a
           part
           .
        
         
         
           But
           after
           all
           this
           ,
           can
           we
           imagine
           ,
           that
           he
           should
           practise
           himself
           contrary
           to
           his
           own
           doctrine
           ?
           Yes
           ,
           saith
           he
           ,
           
             he
             made
             a
             prayer
             to
          
           St.
           Cyprian
           ,
           
           
             let
             Blessed
          
           Cyprian
           
             therefore
             help
             us
             in
             our
             prayers
             .
          
           But
           is
           there
           no
           difference
           to
           be
           made
           between
           such
           an
           Apostrophe
           to
           a
           person
           in
           ones
           writing
           and
           solemn
           supplication
           to
           him
           with
           all
           the
           so●emnity
           of
           devotion
           in
           the
           duties
           of
           Religious
           worship
           ?
           If
           I
           should
           now
           say
           ,
           Let
           St.
           Austin
           now
           help
           me
           in
           his
           prayers
           ,
           while
           I
           am
           defending
           his
           constant
           opinion
           ,
           that
           Invocation
           is
           proper
           to
           God
           alone
           ,
           would
           they
           take
           this
           for
           renouncing
           the
           Protestant
           doctrine
           ,
           and
           embracing
           that
           of
           the
           Church
           of
           Rome
           ?
           I
           doubt
           they
           would
           not
           think
           that
           I
           escaped
           the
           Anathema
           of
           the
           Council
           of
           Trent
           for
           all
           this
           .
           The
           Question
           between
           us
           ,
           is
           not
           how
           far
           such
           wishes
           rather
           than
           prayers
           were
           thought
           allowable
           being
           uttered
           occasionally
           ,
           as
           St.
           Austin
           doth
           this
           to
           St.
           Cyprian
           ,
           but
           whether
           solemn
           Invocation
           of
           Saints
           in
           the
           duties
           of
           Religious
           worship
           ,
           as
           it
           is
           now
           practised
           in
           the
           Roman
           Church
           ,
           were
           ever
           practised
           in
           St.
           Austins
           time
           ,
           and
           this
           we
           utterly
           deny
           .
           We
           do
           not
           say
           ,
           that
           they
           did
           not
           then
           believe
           ,
           that
           the
           Saints
           in
           Heaven
           did
           pray
           for
           them
           ,
           and
           that
           some
           of
           them
           did
           express
           their
           wishes
           ,
           that
           they
           would
           pray
           particularly
           for
           them
           ,
           we
           do
           not
           say
           ,
           that
           some
           superstitions
           did
           not
           
           creep
           in
           after
           the
           Anniversary
           meetings
           at
           the
           Sepulchres
           of
           the
           Martyrs
           grew
           in
           request
           ;
           for
           St.
           Austin
           himself
           saith
           ,
           
             that
             what
             they
             taught
             was
             one
             thing
             ,
             and
             what
             they
             did
             bear
             with
             was
             another
             ,
          
           
           speaking
           of
           the
           customes
           used
           at
           those
           solemnities
           :
           But
           here
           we
           stand
           ,
           and
           fix
           our
           foot
           against
           all
           opposition
           whatsoever
           ,
           that
           there
           was
           no
           such
           doctrine
           or
           practice
           allowed
           in
           the
           Church
           at
           that
           time
           ,
           as
           is
           owned
           and
           approved
           at
           this
           day
           in
           the
           Church
           of
           Rome
           .
           But
           from
           St.
           Austin
           we
           are
           sent
           to
           Calvin
           ,
           whose
           authority
           (
           though
           never
           owned
           as
           infallible
           by
           us
           )
           we
           need
           not
           fear
           in
           this
           point
           :
           
           and
           I
           cannot
           but
           wonder
           ,
           if
           he
           saw
           the
           words
           in
           Calvin
           or
           Bellarmin
           ,
           that
           he
           would
           produce
           them
           .
           For
           Calvin
           doth
           there
           say
           ,
           
           
             That
             the
             Council
             of
          
           Carthage
           
             did
             forbid
             praying
             to
             Saints
             ,
             lest
             the
             publick
             prayers
             should
             be
             corrupted
             by
             such
             kind
             of
             addresses
             ,
             Holy
          
           Peter
           
             pray
             for
             us
          
           .
           If
           St.
           Austin
           were
           present
           in
           this
           Council
           ,
           as
           my
           Adversary
           saith
           
             he
             was
          
           ,
           I
           wonder
           what
           advantage
           it
           will
           be
           to
           him
           from
           Calvins
           saying
           ,
           that
           the
           Council
           did
           condemn
           and
           forbid
           those
           prayers
           ;
           which
           were
           in
           use
           by
           some
           of
           the
           people
           .
           But
           it
           seems
           ,
           he
           takes
           the
           peoples
           part
           against
           the
           Council
           and
           St.
           Austin
           too
           ;
           and
           thinks
           it
           enough
           for
           them
           to
           follow
           the
           practices
           condemned
           by
           Councils
           and
           Fathers
           ;
           which
           we
           are
           sure
           they
           do
           ,
           and
           are
           glad
           to
           find
           
           so
           ingenuous
           a
           confession
           of
           it
           .
           He
           may
           as
           well
           the
           next
           time
           bring
           St.
           Austins
           testimony
           for
           worshipping
           Martyrs
           and
           Images
           ,
           
           because
           he
           saith
           ,
           
             he
             knew
             many
             who
             adored
             Sepulchres
             and
             Pictures
             :
          
           and
           for
           the
           worship
           of
           Angels
           ,
           because
           he
           saith
           ,
           
             he
             had
             heard
             of
             many
          
           ,
           
           
             who
             had
             tryed
             to
             go
             to
             God
             by
             praying
             to
             Angels
             ,
             and
             were
             thought
             worthy
             to
             fall
             into
             delusions
             .
          
        
         
           §
           .
           16.
           
           But
           the
           strangest
           effort
           of
           all
           the
           rest
           ,
           
           is
           what
           he
           hath
           reserved
           to
           the
           last
           place
           ,
           
             viz.
             That
             the
             charge
             of
             Idolatry
             against
             them
             must
             be
             vain
             and
             groundless
             ,
             because
             if
             I
             be
             pressed
             close
             ,
             I
             shall
             deny
             any
             one
             of
             these
             Negative
             points
             to
             be
             divine
             truths
          
           ;
           viz.
           
             that
             honour
             is
             not
             to
             be
             given
             to
             the
             Images
             of
             Christ
             and
             his
             Saints
             ,
             that
             what
             appears
             to
             be
             bread
             in
             the
             Eucharist
             is
             not
             the
             body
             of
             Christ
             ,
             that
             it
             is
             not
             lawful
             to
             Invocate
             the
             Saints
             to
             pray
             for
             us
             .
          
           But
           the
           answer
           to
           this
           is
           so
           easie
           ,
           that
           it
           will
           not
           require
           much
           time
           to
           dispatch
           it
           .
           For
           I
           do
           assert
           it
           to
           be
           an
           Article
           of
           my
           faith
           ,
           
             That
             God
             alone
             is
             to
             be
             worshipped
             with
             divine
             and
             religious
             worship
             :
          
           and
           he
           that
           cannot
           hence
           infer
           ,
           that
           no
           created
           Being
           is
           to
           be
           so
           worshipped
           ,
           hath
           the
           name
           of
           reasonable
           creature
           given
           him
           to
           no
           purpose
           .
           What
           need
           we
           make
           
             Negative
             Articles
             of
             faith
          
           ,
           where
           the
           Affirmative
           do
           necessarily
           imply
           them
           ?
           If
           I
           believe
           that
           the
           Scripture
           is
           my
           only
           rule
           of
           faith
           ,
           as
           I
           most
           firmly
           do
           ;
           will
           any
           
           man
           that
           considers
           what
           he
           saith
           ,
           require
           me
           to
           make
           
             Negative
             Articles
             of
             faith
          
           ,
           that
           the
           Pope
           is
           not
           ,
           Tradition
           is
           not
           ,
           Councils
           are
           not
           ,
           a
           private
           Spirit
           is
           not
           ?
           for
           all
           these
           things
           are
           necessarily
           implyed
           therein
           .
           And
           so
           for
           all
           particular
           doctrines
           rejected
           by
           us
           upon
           this
           principle
           ,
           we
           do
           not
           make
           them
           
             Negative
             points
             of
             faith
          
           ,
           but
           we
           therefore
           refuse
           the
           belief
           of
           them
           ,
           because
           not
           contained
           in
           our
           only
           rule
           of
           faith
           :
           On
           this
           account
           we
           reject
           the
           
             Popes
             Supremacy
             ,
             Transubstantiation
             ,
             Infalibility
             of
             the
             present
             Church
             in
             delivering
             points
             of
             faith
             ,
             Purgatory
             ,
          
           and
           other
           fopperies
           imposed
           upon
           the
           belief
           of
           Christians
           .
           So
           that
           the
           short
           resolution
           of
           our
           faith
           is
           this
           ,
           that
           we
           ought
           to
           believe
           nothing
           as
           an
           Article
           of
           faith
           ,
           but
           what
           God
           hath
           revealed
           ,
           and
           that
           the
           compleat
           revelation
           of
           Gods
           will
           to
           us
           is
           contained
           in
           the
           Bible
           ;
           and
           the
           resolution
           of
           our
           worship
           ,
           is
           into
           this
           principle
           ,
           that
           God
           alone
           is
           to
           be
           worshipped
           with
           divine
           and
           religious
           worship
           ,
           and
           therefore
           whether
           they
           be
           Saints
           or
           
             Angels
             ,
             Sun
             ,
             Moon
          
           and
           Stars
           ,
           whether
           the
           Elements
           of
           a
           Sacrament
           ,
           or
           of
           the
           World
           ,
           whether
           Crosses
           ,
           and
           Reliques
           ,
           or
           Woods
           and
           Fountains
           ,
           or
           any
           sort
           of
           Images
           ;
           in
           a
           word
           ,
           no
           creature
           whatsoever
           is
           to
           be
           worshipped
           with
           religious
           worship
           ,
           because
           that
           is
           proper
           to
           God
           alone
           .
           And
           if
           this
           principle
           will
           excuse
           
           them
           from
           Idolatry
           .
           I
           desire
           him
           to
           make
           the
           best
           of
           it
           .
           And
           if
           he
           gives
           no
           more
           satisfactory
           answer
           hereafter
           ,
           than
           he
           hath
           already
           done
           ,
           the
           greatest
           charity
           I
           can
           use
           to
           those
           of
           that
           Church
           ,
           is
           to
           wish
           them
           repentance
           ,
           which
           I
           most
           heartily
           do
           .
        
      
       
         
         
           CHAP.
           III.
           Of
           the
           hindrance
           of
           a
           good
           Life
           and
           Devotion
           in
           the
           Roman
           Church
           .
        
         
           
             The
             doctrines
             of
             the
             Roman
             Church
             prejudicial
             to
             Piety
             .
             The
             Sacrament
             of
             Pennance
             ,
             as
             taught
             among
             them
             ,
             destroys
             the
             necessity
             of
             a
             good
             life
             .
             The
             doctrine
             of
             Purgatory
             takes
             away
             the
             care
             of
             it
             ,
             as
             appears
             by
             the
             true
             stating
             it
             ,
             and
             comparing
             that
             doctrine
             with
             Protestants
             .
             How
             easie
             it
             is
             ,
             according
             to
             them
             ,
             for
             a
             rich
             man
             to
             enter
             into
             the
             Kingdom
             of
             Heaven
             .
             Purgatory
             dreadful
             to
             none
             but
             poor
             and
             friendless
             .
             Sincerity
             of
             devotion
             hindred
             by
             prayers
             in
             an
             unknown
             Tongue
             .
             The
             great
             absurdity
             of
             it
             manifested
             .
             The
             effects
             of
             our
             Ancestors
             devotion
             had
             been
             as
             great
             ,
             if
             they
             had
             said
             their
             prayers
             in
             English.
             The
             language
             of
             prayer
             proved
             to
             be
             no
             indifferent
             thing
             ,
             from
             
               St.
               Pauls
            
             arguments
             .
             No
             universal
             consent
             for
             prayers
             in
             an
             unknown
             tongue
             ,
             by
             the
             confession
             of
             their
             own
             Writers
             .
             Of
             their
             doctrine
             of
             the
             efficacy
             of
             Sacraments
             ,
             that
             it
             takes
             away
             all
             necessity
             of
             devotion
             in
             the
             minds
             of
             the
             receivers
             .
             This
             
             complained
             of
             by
             Cassander
             and
             Arnaud
             ,
             but
             proved
             against
             them
             to
             be
             the
             doctrine
             of
             the
             Roman
             Church
             ,
             by
             the
             Canons
             of
             the
             Council
             of
             Trent
             .
             The
             great
             easiness
             of
             getting
             Grace
             by
             their
             Sacraments
             .
             Of
             their
             discouraging
             the
             reading
             the
             Scriptures
             .
             A
             standing
             Rule
             of
             devotion
             necessary
             .
             None
             so
             fit
             to
             give
             it
             ,
             as
             God
             himself
             :
             This
             done
             by
             him
             in
             the
             Scriptures
             .
             All
             persons
             therefore
             concerned
             to
             read
             them
             .
             The
             arguments
             against
             reading
             the
             Scriptures
             ,
             would
             have
             held
             against
             the
             publishing
             them
             in
             a
             language
             known
             to
             the
             people
             .
             The
             dangers
             as
             great
             then
             ,
             as
             ever
             have
             been
             since
             .
             The
             greatest
             prudence
             of
             the
             Roman
             Church
             is
             wholly
             to
             forbid
             the
             Scriptures
             ;
             being
             acknowledged
             by
             their
             wisest
             men
             ,
             to
             be
             so
             contrary
             to
             their
             Interest
             .
             The
             confession
             of
             the
             Cardinals
             at
             Bononia
             to
             that
             purpose
             .
             The
             avowed
             practice
             of
             the
             Roman
             Church
             herein
             directly
             contrary
             to
             that
             of
             the
             Primitive
             :
             although
             the
             reasons
             were
             as
             great
             then
             from
             the
             danger
             of
             Heresies
             .
             This
             confessed
             by
             their
             own
             Writers
             .
          
        
         
           §
           .
           1.
           2.
           
           THe
           second
           Reason
           I
           gave
           ,
           why
           persons
           run
           so
           great
           a
           hazard
           of
           their
           salvation
           in
           the
           communion
           of
           the
           
             Roman
             Church
          
           was
           ,
           because
           that
           Church
           is
           guilty
           of
           so
           great
           corruption
           of
           the
           
             Christian
             Religion
          
           ,
           by
           opinions
           and
           practices
           
           which
           are
           very
           apt
           to
           hinder
           a
           good
           life
           ,
           which
           is
           necessary
           to
           salvation
           .
           But
           ,
        
         
           1.
           
           
             This
             necessity
          
           I
           said
           ,
           
           was
           taken
           off
           by
           their
           making
           the
           
             Sacrament
             of
             Pennance
          
           joyned
           with
           contrition
           ,
           sufficient
           for
           salvation
           .
           Here
           he
           saith
           ,
           
             That
             Protestants
             do
             make
             contrition
             alone
             ,
             which
             is
             less
             ,
             sufficient
             for
             salvation
             ,
             and
             our
             Church
             allowing
             confession
             and
             absolution
             (
             which
             make
             the
             Sacrament
             of
             Pennance
             )
             in
             case
             of
             trouble
             of
             conscience
             ,
             they
             being
             added
             to
             contrition
             ,
             cannot
             make
             it
             of
             a
             malignant
             nature
             .
          
           To
           this
           I
           answer
           :
           That
           contrition
           alone
           is
           not
           by
           us
           made
           sufficient
           for
           salvation
           .
           For
           we
           believe
           ,
           that
           as
           no
           man
           can
           be
           saved
           without
           true
           repentance
           ,
           so
           that
           true
           repentance
           doth
           not
           lye
           meerly
           in
           contrition
           for
           sins
           .
           For
           
             godly
             sorrow
          
           in
           Scripture
           ,
           is
           said
           ,
           
             to
             work
             repentance
             to
             salvation
             ,
             not
             to
             be
             repented
             of
          
           ;
           
           and
           it
           cannot
           be
           the
           cause
           and
           effect
           both
           together
           .
           Repentance
           in
           Scripture
           implyes
           a
           
             forsaking
             of
             sin
          
           ,
           (
           as
           it
           were
           very
           easie
           to
           prove
           ,
           if
           it
           be
           thought
           necessary
           )
           and
           without
           this
           we
           know
           not
           what
           ground
           any
           man
           hath
           to
           hope
           for
           the
           pardon
           of
           it
           ,
           although
           he
           confess
           it
           ,
           and
           be
           absolved
           a
           thousand
           times
           over
           ;
           and
           have
           remorse
           in
           his
           mind
           for
           it
           ,
           when
           he
           doth
           confess
           it
           .
           And
           therefore
           I
           had
           cause
           to
           say
           ,
           that
           they
           of
           the
           Church
           of
           Rome
           destroy
           the
           necessity
           of
           a
           good
           life
           ,
           when
           they
           declare
           a
           man
           to
           be
           in
           a
           state
           of
           
           salvation
           ,
           if
           he
           hath
           a
           bare
           contrition
           for
           his
           sins
           ,
           and
           confess
           them
           to
           the
           Priest
           ,
           and
           be
           absolved
           by
           him
           .
           For
           to
           what
           end
           should
           a
           man
           put
           himself
           to
           the
           trouble
           of
           mortifying
           his
           passions
           and
           forsaking
           his
           sins
           ,
           if
           he
           commits
           them
           again
           ,
           he
           knows
           a
           present
           remedy
           ,
           
             toties
             quoties
          
           ;
           it
           is
           but
           confessing
           with
           sorrow
           ,
           and
           upon
           absolution
           he
           is
           as
           whole
           ,
           as
           if
           he
           had
           not
           sinned
           .
           And
           is
           it
           possible
           to
           imagine
           a
           doctrine
           that
           more
           effectually
           overthrows
           the
           necessity
           of
           a
           
             good
             life
          
           ,
           than
           this
           doth
           ?
           I
           cannot
           but
           think
           ,
           if
           this
           doctrine
           were
           true
           ,
           all
           the
           Precepts
           of
           Holiness
           in
           the
           
             Christian
             Religion
          
           were
           insignificant
           things
           :
           But
           this
           is
           a
           doctrine
           fitted
           to
           make
           all
           that
           are
           bad
           ,
           and
           willing
           to
           continue
           so
           ,
           to
           be
           their
           Proselytes
           ;
           when
           so
           cheap
           and
           easie
           a
           way
           of
           salvation
           is
           believed
           by
           them
           :
           especially
           if
           we
           enquire
           into
           the
           explication
           of
           this
           doctrine
           among
           the
           Doctors
           of
           that
           Church
           .
           
           I
           cannot
           better
           express
           this
           ,
           than
           in
           the
           words
           of
           Bishop
           Taylor
           ,
           whom
           he
           deservedly
           calls
           
             an
             eminent
             leading
             man
             among
             the
             Protestants
             ,
          
           where
           after
           he
           hath
           mentioned
           their
           doctrines
           about
           contrition
           ,
           
             The
             sequel
             of
             all
             (
             he
             saith
             )
             is
             this
             ,
             that
             if
             a
             man
             live
             a
             wicked
             life
             for
             sixty
             or
             eighty
             years
             together
             ,
             yet
             if
             in
             the
             article
             of
             his
             death
             ,
             sooner
             than
             which
             God
             (
             say
             they
             )
             hath
             not
             commanded
             him
             to
             repent
             ,
             by
             being
             a
             little
             sorrowful
             for
             his
             
             sins
             ,
             then
             resolving
             for
             the
             present
             that
             he
             will
             do
             so
             no
             more
             ;
             and
             though
             this
             sorrow
             hath
             in
             it
             no
             love
             of
             God
             ,
             but
             only
             a
             fear
             of
             Hell
             ,
             and
             a
             hope
             that
             God
             will
             pardon
             him
             ;
             this
             ,
             if
             the
             Priest
             absolves
             him
             ,
             doth
             instantly
             pass
             him
             into
             a
             state
             of
             salvation
             .
             The
             Priest
             with
             two
             Fingers
             and
             a
             Thumb
             can
             do
             his
             work
             for
             him
             ;
             only
             he
             must
             be
             greatly
             prepared
             and
             disposed
             to
             receive
             it
             :
             greatly
             we
             say
             according
             to
             the
             sense
             of
             the
             Roman
             Church
             ;
             for
             he
             must
             be
             attrite
             ,
             or
             it
             were
             better
             ,
             he
             were
             contrite
             ;
             one
             act
             of
             grief
             ,
             a
             little
             one
             ,
             and
             that
             not
             for
             one
             sin
             more
             than
             for
             another
             ,
             and
             this
             at
             the
             end
             of
             a
             wicked
             long
             life
             ,
             at
             the
             time
             of
             our
             death
             will
             make
             all
             sure
             .
             Upon
             these
             terms
             ,
             it
             is
             a
             wonder
             that
             all
             wicked
             men
             in
             the
             world
             are
             not
             Papists
             ,
             where
             they
             may
             live
             so
             merrily
             ,
             and
             dye
             so
             securely
             ,
             and
             are
             out
             of
             all
             danger
             ,
             unless
             peradventure
             they
             dye
             very
             suddenly
             ,
             which
             because
             so
             very
             few
             do
             ,
             the
             venture
             is
             esteemed
             nothing
             ,
             and
             it
             is
             a
             thousand
             to
             one
             on
             the
             sinners
             side
             .
          
        
         
           But
           we
           dare
           not
           flatter
           men
           so
           into
           eternal
           misery
           ;
           we
           cannot
           but
           declare
           to
           them
           the
           necessity
           of
           a
           sincere
           repentance
           and
           holy
           life
           in
           order
           to
           salvation
           :
           and
           that
           we
           cannot
           absolve
           those
           ,
           whom
           God
           hath
           declared
           he
           will
           not
           absolve
           .
           Indeed
           
           for
           the
           satisfaction
           of
           truly
           penitent
           sinners
           ,
           our
           Church
           approves
           of
           applying
           the
           Promises
           of
           Pardon
           in
           Scripture
           to
           the
           particular
           case
           of
           those
           persons
           ;
           which
           is
           that
           we
           mean
           by
           absolution
           .
           But
           if
           they
           pretend
           they
           can
           absolve
           whether
           God
           will
           or
           no
           ;
           we
           must
           leave
           God
           and
           them
           to
           dispute
           the
           point
           .
        
         
           §
           .
           2.
           2.
           
           I
           said
           the
           care
           of
           a
           good
           life
           was
           taken
           off
           among
           them
           ,
           
           by
           supposing
           an
           expiation
           of
           sin
           (
           by
           the
           prayers
           of
           the
           living
           )
           after
           death
           .
           No
           ,
           saith
           he
           ,
           
             it
             is
             rather
             apt
             to
             increase
             it
             ,
             because
             of
             the
             temporal
             pains
             the
             sinner
             is
             to
             sustain
             after
             death
             ,
             if
             there
             be
             not
             a
             perfect
             expiation
             of
             sin
             in
             this
             life
             by
             works
             of
             pennance
             ;
             and
             although
             he
             be
             ascertained
             by
             faith
             ,
             that
             he
             may
             be
             holpen
             by
             the
             charitable
             suffrages
             of
             the
             faithful
             living
             ,
             yet
             this
             is
             no
             more
             encouragement
             to
             him
             to
             sin
             ,
             than
             it
             would
             be
             to
             a
             Spend-thrift
             to
             run
             into
             debt
             and
             to
             be
             cast
             into
             prison
             ,
             because
             he
             knows
             he
             may
             be
             relieved
             by
             the
             charity
             of
             his
             friends
             .
             If
             he
             were
             sure
             there
             were
             no
             prison
             for
             him
             ,
             that
             would
             be
             an
             encouragement
             indeed
             to
             play
             the
             Spend-thrift
             ,
             and
             this
          
           he
           saith
           ,
           
             is
             the
             case
             of
             the
             Protestants
             in
             denyal
             of
             Purgatory
             .
          
           One
           would
           think
           by
           this
           answer
           ,
           we
           Protestants
           had
           a
           very
           pleasant
           Religion
           ,
           and
           that
           we
           held
           nothing
           could
           affright
           a
           sinner
           from
           continuing
           in
           his
           sins
           ,
           because
           we
           destroy
           Purgatory
           :
           but
           we
           
           had
           thought
           there
           had
           been
           something
           more
           dreadful
           in
           the
           
             torments
             of
             Hell
          
           ,
           than
           in
           the
           flames
           of
           Purgatory
           .
           But
           if
           our
           plain
           doctrine
           ,
           that
           every
           impenitent
           sinner
           must
           expect
           no
           less
           than
           eternal
           vengeance
           in
           another
           world
           ,
           will
           not
           prevail
           upon
           men
           to
           leave
           their
           sins
           ,
           and
           lead
           a
           good
           life
           ,
           can
           we
           ●magine
           a
           groundless
           fiction
           of
           Purgatory
           should
           ever
           do
           it
           ?
           Especially
           ,
           considering
           the
           true
           stating
           of
           the
           doctrine
           of
           Purgatory
           among
           them
           ,
           by
           which
           we
           shall
           easily
           discern
           what
           obligation
           it
           layes
           upon
           men
           to
           Holiness
           of
           life
           .
           
             There
             are
             (
             say
             they
             )
             two
             sorts
             of
             sins
             which
             men
             are
             guilty
             of
             ,
             some
             of
             which
             are
             in
             their
             own
             nature
             venial
             ,
             and
             so
             do
             not
             deserve
             eternal
             punishment
             ,
             and
             for
             these
             a
             general
             and
             vertual
             repentance
             is
             sufficient
             :
             but
             there
             are
             other
             which
             they
             call
             
               mortal
               sins
            
             ,
             which
             have
             a
             debt
             and
             obligation
             to
             eternal
             punishment
             belonging
             to
             them
             ;
             but
             this
             
               eternal
               punishment
            
             is
             changed
             into
             temporal
             ,
             by
             the
             
               Sacrament
               of
               Pennance
            
             ;
             but
             still
             this
             temporal
             punishment
             ,
             must
             be
             undergone
             either
             in
             
               this
               life
            
             ,
             or
             that
             
               to
               come
            
             ;
             if
             a
             man
             do
             not
             satisfie
             in
             
               this
               life
            
             ,
             and
             cannot
             get
             help
             enough
             out
             of
             the
             stock
             of
             the
             Church
             to
             do
             it
             for
             him
             ;
             there
             is
             no
             remedy
             ,
             to
             Purgatory
             he
             must
             go
             :
             and
             if
             he
             be
             not
             helped
             by
             his
             Friends
             on
             earth
             ,
             God
             knows
             how
             long
             he
             may
             stay
             there
             ;
             
             but
             then
             he
             is
             to
             blame
             that
             he
             took
             no
             more
             care
             for
             his
             soul
             when
             he
             lived
             ,
             if
             not
             by
             a
             holy
             life
             ,
             yet
             by
             leaving
             no
             more
             to
             those
             whose
             Office
             it
             should
             be
             ,
             to
             procure
             him
             a
             deliverance
             thence
             .
          
           Judge
           now
           Madam
           ,
           if
           this
           be
           not
           a
           very
           frightful
           doctrine
           ,
           especially
           to
           those
           ,
           who
           are
           poor
           and
           friendless
           .
           But
           in
           case
           a
           man
           be
           rich
           enough
           to
           provide
           Masses
           to
           be
           said
           for
           his
           soul
           ,
           and
           that
           he
           hath
           a
           good
           stock
           of
           Indulgences
           before
           hand
           ,
           for
           some
           thousands
           of
           years
           ,
           he
           may
           make
           a
           pretty
           tolerable
           shift
           in
           Purgatory
           ,
           especially
           in
           these
           last
           Ages
           of
           the
           world
           ;
           wherein
           it
           is
           probable
           ,
           it
           may
           not
           be
           near
           so
           long
           to
           the
           day
           of
           judgement
           (
           when
           the
           final
           sentence
           is
           to
           be
           pronounced
           )
           as
           he
           hath
           got
           years
           of
           Indulgences
           already
           .
           I
           pray
           what
           need
           a
           person
           be
           afraid
           of
           ,
           that
           lives
           a
           very
           bad
           life
           ,
           according
           to
           these
           principles
           ?
           Must
           he
           suffer
           for
           his
           
             Original
             sin
          
           ?
           No
           ,
           that
           ,
           guilt
           and
           punishment
           ,
           and
           all
           is
           clear
           done
           away
           in
           Baptism
           .
           Must
           he
           suffer
           for
           his
           
             Venial
             sins
          
           ?
           That
           were
           strange
           ,
           if
           he
           had
           never
           any
           
             general
             repentance
          
           for
           them
           .
           Need
           he
           be
           afraid
           of
           the
           dreadful
           sentence
           of
           the
           day
           of
           judgement
           ,
           
             Go
             ye
             cursed
             into
             everlasting
             flames
             ?
          
           He
           is
           a
           Fool
           indeed
           ,
           that
           by
           a
           little
           present
           contrition
           and
           confession
           ,
           will
           not
           obtain
           absolution
           from
           a
           Priest
           ,
           and
           in
           a
           trice
           the
           eternal
           flames
           are
           extinguished
           ,
           
           and
           only
           some
           temporal
           punishment
           succeeds
           in
           the
           room
           of
           them
           .
           But
           it
           would
           seem
           somewhat
           hard
           to
           a
           voluptuous
           man
           however
           to
           be
           put
           to
           severe
           pennances
           ;
           is
           there
           no
           remedy
           in
           this
           case
           ?
           Yes
           ,
           there
           is
           a
           stock
           in
           the
           Church
           ,
           and
           if
           he
           will
           not
           procure
           help
           for
           himself
           thence
           by
           some
           plenary
           Indulgences
           ,
           if
           he
           will
           not
           bear
           it
           here
           ,
           he
           must
           in
           another
           world
           .
           What
           then
           ?
           Is
           he
           past
           all
           hope
           of
           remedy
           there
           ?
           That
           is
           according
           to
           his
           Purse
           and
           
             Friends
             .
             How
             easie
             is
             it
             for
             a
             rich
             man
             to
             enter
             into
             the
             Kingdom
             of
             God
             ?
          
           But
           we
           have
           no
           such
           easie
           way
           of
           escaping
           the
           miseries
           of
           another
           life
           :
           we
           dare
           not
           tell
           men
           they
           may
           be
           relieved
           there
           by
           Masses
           and
           Sacrifices
           ,
           and
           I
           know
           not
           what
           :
           our
           doctrine
           is
           plain
           and
           agreeable
           to
           the
           most
           obvious
           and
           easie
           sense
           of
           the
           Gospel
           ,
           if
           men
           be
           good
           here
           ,
           they
           shall
           be
           happy
           afterwards
           ;
           if
           they
           be
           bad
           ,
           and
           continue
           so
           ,
           they
           shall
           be
           certainly
           miserable
           ,
           and
           unavoidably
           so
           .
           But
           for
           those
           who
           are
           neither
           good
           nor
           bad
           ,
           (
           if
           any
           such
           can
           be
           )
           neither
           sincere
           nor
           hypocrites
           ,
           neither
           penitent
           nor
           impenitent
           ,
           we
           leave
           them
           to
           take
           care
           of
           them
           :
           our
           Saviour
           hath
           only
           declared
           ,
           that
           those
           who
           are
           good
           ,
           sincere
           ,
           and
           penitent
           ,
           shall
           be
           happy
           ;
           those
           who
           are
           otherwise
           ,
           must
           be
           miserable
           :
           if
           they
           have
           found
           out
           some
           wayes
           for
           them
           to
           escape
           notwithstanding
           ,
           at
           their
           peril
           be
           it
           ,
           who
           relye
           upon
           them
           .
           
           But
           for
           others
           ,
           we
           understand
           no
           more
           how
           punishment
           in
           another
           life
           should
           remain
           after
           the
           guilt
           of
           sin
           is
           pardoned
           ,
           than
           how
           a
           shadow
           should
           continue
           ,
           when
           the
           body
           is
           gone
           :
           for
           punishment
           follows
           guilt
           ,
           as
           the
           shadow
           the
           body
           .
           And
           if
           pardon
           of
           sin
           signifies
           any
           thing
           ,
           it
           is
           taking
           away
           the
           punishment
           we
           were
           obnoxious
           to
           by
           reason
           of
           sin
           .
           But
           how
           that
           man
           should
           be
           said
           to
           have
           his
           debt
           forgiven
           ,
           who
           is
           cast
           into
           Prison
           for
           it
           ,
           only
           whereas
           he
           might
           have
           lain
           and
           rotted
           there
           ,
           his
           Creditor
           tells
           him
           ,
           he
           shall
           endure
           the
           same
           misery
           ,
           but
           he
           shall
           escape
           at
           last
           ,
           is
           a
           thing
           no
           man
           would
           believe
           ,
           who
           suffered
           in
           such
           a
           case
           .
           He
           might
           indeed
           say
           ,
           that
           he
           did
           not
           exercise
           the
           utmost
           rigour
           of
           Iustice
           ,
           but
           would
           hardly
           be
           brought
           to
           magnifie
           the
           infinite
           clemency
           and
           kindness
           of
           his
           Creditor
           .
           But
           we
           that
           desire
           to
           understand
           the
           way
           of
           salvation
           as
           it
           is
           delivered
           by
           our
           
             Lord
             Iesus
             Christ
          
           ,
           and
           to
           be
           saved
           in
           that
           way
           ,
           cannot
           for
           our
           hearts
           understand
           any
           more
           by
           his
           doctrine
           ,
           but
           that
           men
           shall
           be
           saved
           ,
           if
           they
           believe
           and
           obey
           his
           doctrine
           ,
           and
           shall
           be
           condemned
           ,
           if
           they
           do
           it
           not
           .
           We
           find
           nothing
           of
           
             half
             saving
          
           and
           
             half
             damning
          
           men
           ,
           such
           as
           the
           state
           of
           Purgatory
           is
           believed
           to
           be
           in
           the
           Church
           of
           Rome
           .
           For
           the
           pains
           of
           person
           therein
           are
           said
           to
           be
           as
           great
           as
           the
           damned
           in
           Hell
           ,
           and
           yet
           all
           this
           while
           God
           
           is
           their
           Friend
           ,
           and
           they
           are
           sure
           to
           be
           saved
           .
           They
           had
           need
           in
           such
           a
           case
           call
           in
           the
           help
           of
           their
           Friends
           on
           earth
           ,
           if
           God
           be
           so
           ill
           a
           Friend
           in
           Heaven
           .
        
         
           And
           can
           he
           not
           believe
           ,
           that
           it
           is
           a
           far
           greater
           encouragement
           to
           a
           Spend-thrift
           to
           be
           told
           indeed
           of
           a
           dreadful
           Prison
           ,
           but
           such
           as
           if
           he
           leaves
           but
           money
           behind
           him
           to
           imploy
           his
           friends
           in
           begging
           his
           pardon
           ,
           he
           shall
           be
           surely
           delivered
           ;
           than
           to
           be
           assured
           if
           he
           continues
           his
           folly
           ,
           there
           will
           be
           no
           redemption
           or
           hopes
           of
           deliverance
           ,
           when
           he
           is
           once
           cast
           into
           it
           .
           I
           dare
           appeal
           to
           any
           one
           who
           can
           but
           understand
           what
           we
           speak
           of
           ,
           whether
           of
           these
           two
           ,
           is
           the
           more
           probable
           way
           of
           reclaiming
           a
           man
           from
           riotous
           courses
           ?
           but
           that
           which
           is
           beyond
           this
           ,
           is
           ,
           that
           the
           one
           is
           most
           certainly
           true
           ,
           the
           other
           but
           a
           meer
           figment
           of
           the
           brains
           of
           men
           ,
           who
           have
           contrived
           a
           way
           to
           bring
           wicked
           men
           to
           Heaven
           at
           last
           ,
           although
           somewhat
           the
           farther
           way
           about
           ,
           and
           it
           must
           cost
           them
           dear
           ,
           for
           their
           Friends
           to
           help
           them
           through
           .
        
         
           §
           .
           3.
           3.
           
           After
           I
           had
           shewed
           how
           much
           the
           necessity
           and
           care
           of
           a
           good
           life
           were
           obstructed
           by
           the
           principles
           of
           the
           
             Roman
             Church
          
           ,
           
           I
           proceeded
           to
           shew
           ,
           how
           the
           
             sincerity
             of
             devotion
          
           was
           hindered
           among
           them
           by
           several
           particulars
           .
        
         
           1.
           
           By
           prayers
           in
           a
           language
           which
           many
           
           understand
           not
           .
           
             To
             this
             he
             answers
          
           ,
           If
           I
           speak
           of
           private
           prayers
           ,
           all
           Catholicks
           are
           taught
           to
           say
           them
           in
           their
           Mother
           Tongue
           :
           If
           of
           the
           publick
           prayers
           of
           the
           Church
           ,
           he
           understands
           not
           why
           it
           may
           not
           be
           done
           with
           as
           much
           sincerity
           of
           devotion
           ,
           the
           people
           joyning
           their
           intention
           and
           particular
           prayers
           with
           the
           Priest
           ,
           as
           their
           Embassadour
           to
           God
           ,
           as
           if
           they
           understood
           him
           ;
           he
           is
           sure
           the
           effects
           of
           a
           sincere
           devotion
           for
           nine
           hundred
           years
           together
           ,
           which
           this
           manner
           of
           worship
           produced
           in
           this
           Nation
           ,
           were
           much
           different
           from
           those
           we
           have
           seen
           since
           the
           reducing
           the
           publick
           Liturgy
           into
           English
           :
           for
           which
           he
           instances
           in
           building
           and
           endowing
           Churches
           ,
           Colledges
           ,
           Religious
           Houses
           ,
           and
           the
           conversion
           of
           several
           Nations
           by
           English
           Missionaries
           .
           But
           this
           ,
           
             he
             saith
          
           ,
           is
           a
           matter
           of
           Discipline
           ,
           and
           not
           to
           be
           regulated
           by
           the
           fancies
           of
           private
           men
           ,
           but
           the
           judgement
           of
           the
           Church
           :
           and
           withal
           is
           confessed
           by
           some
           Protestants
           ,
           
           that
           most
           Sects
           of
           Christians
           have
           the
           Scriptures
           ,
           Liturgies
           and
           Rituals
           in
           a
           Tongue
           unknown
           but
           to
           the
           Learned
           ;
           and
           therefore
           according
           to
           
             St.
             Austin
          
           ,
           it
           is
           insolent
           madness
           to
           dispute
           that
           which
           is
           frequented
           by
           the
           whole
           Church
           through
           the
           world
           .
           
             For
             our
             more
             distinct
             proceeding
             in
             answer
             to
             this
             ,
             three
             things
             are
             to
             be
             considered
             :
             1.
             
             Whether
             praying
             in
             a
             known
             or
             unknown
             tongue
             ,
             do
             more
             conduce
             to
             devotion
             ?
             2.
             
             Whether
             this
             whole
             matter
             
             be
             a
             thing
             left
             in
             the
             power
             of
             the
          
           Church
           
             to
             determine
             ?
             3.
             
             Whether
             prayers
             in
             an
             unknown
             tongue
             ,
             be
             universally
             received
             in
             all
             other
             parts
             of
             the
          
           Christian
           world
           .
        
         
           1.
           
           Whether
           of
           these
           conduce
           more
           to
           devotion
           ,
           is
           our
           main
           enquiry
           .
           And
           if
           praying
           in
           an
           
             unknown
             tongue
          
           doth
           so
           ,
           I
           wonder
           he
           tells
           us
           ,
           
             that
             all
             Catholicks
             are
             taught
             to
             say
             them
             in
             their
             Mother-tongue
             :
          
           Why
           so
           I
           pray
           ?
           Is
           it
           that
           by
           understanding
           what
           they
           speak
           ,
           their
           minds
           might
           be
           more
           attentive
           ,
           and
           their
           affections
           more
           raised
           in
           the
           desires
           of
           the
           things
           they
           pray
           for
           ?
           And
           will
           not
           the
           same
           arguments
           more
           hold
           for
           publick
           prayer
           ,
           wherein
           all
           the
           Congregation
           are
           to
           joyn
           together
           ?
           So
           that
           their
           private
           prayers
           condemn
           their
           publick
           ,
           unless
           Latin
           in
           the
           Church
           be
           of
           greater
           force
           ,
           than
           uttered
           in
           a
           Closet
           .
           But
           can
           it
           enter
           into
           the
           minds
           of
           any
           men
           ,
           who
           consider
           what
           the
           end
           of
           meeting
           together
           to
           pray
           is
           ,
           that
           such
           an
           end
           should
           as
           much
           or
           more
           be
           attained
           ,
           where
           people
           know
           not
           what
           they
           say
           ,
           as
           where
           they
           do
           ?
           If
           all
           the
           business
           of
           
             Christian
             worship
          
           were
           only
           to
           patter
           over
           a
           few
           words
           (
           as
           if
           there
           were
           no
           difference
           between
           prayers
           and
           charms
           )
           what
           he
           saith
           ,
           were
           to
           some
           purpose
           :
           but
           that
           is
           so
           dishonourable
           a
           thing
           to
           
             Christian
             Religion
          
           ,
           that
           it
           is
           hard
           to
           say
           ,
           whether
           they
           have
           more
           corrupted
           the
           doctrine
           or
           the
           devotion
           
           of
           the
           
             Christian
             Church
          
           .
           If
           I
           saw
           a
           company
           of
           Indians
           met
           together
           with
           their
           Priest
           among
           them
           ,
           using
           many
           antick
           gestures
           and
           Mimical
           postures
           ,
           and
           speaking
           many
           words
           which
           the
           people
           muttered
           after
           him
           ,
           but
           understood
           not
           what
           they
           said
           ▪
           I
           might
           probably
           suspect
           they
           were
           conjuring
           ,
           but
           should
           hardly
           believe
           them
           ,
           if
           they
           called
           that
           praying
           .
           I
           could
           not
           but
           enquire
           of
           them
           ,
           what
           they
           meant
           by
           praying
           ?
           If
           they
           told
           me
           ,
           saying
           so
           many
           hard
           words
           ,
           which
           they
           understood
           not
           ,
           I
           had
           done
           with
           them
           ,
           but
           should
           shrewdly
           suspect
           the
           knavery
           of
           their
           Priests
           .
           If
           they
           told
           me
           ,
           by
           praying
           they
           meant
           ,
           
             expressing
             their
             desires
             of
             the
             things
             they
             stood
             in
             need
             of
             to
             the
             God
             they
             worshipped
             ,
          
           I
           could
           not
           but
           ask
           of
           them
           ,
           whether
           it
           were
           not
           necessary
           for
           them
           to
           know
           what
           it
           was
           they
           asked
           ,
           or
           how
           could
           they
           desire
           they
           knew
           not
           what
           ?
           Or
           whether
           the
           God
           they
           worshipped
           ,
           understood
           only
           that
           
             one
             tongue
          
           ,
           and
           so
           they
           were
           fain
           to
           speak
           to
           him
           ,
           in
           his
           own
           language
           ?
           This
           I
           confess
           ,
           were
           a
           sufficient
           reason
           ,
           and
           in
           that
           case
           the
           people
           were
           to
           be
           pittied
           ,
           if
           they
           could
           not
           learn
           that
           tongue
           themselves
           .
           But
           supposing
           all
           languages
           equally
           known
           to
           him
           we
           make
           our
           addresses
           to
           ,
           why
           should
           not
           the
           people
           use
           that
           ,
           which
           they
           understand
           themselves
           ?
           Are
           their
           prayers
           like
           counterfeit
           Iewels
           ,
           that
           the
           less
           they
           
           understand
           them
           ,
           the
           better
           they
           like
           them
           ?
           It
           may
           justly
           give
           men
           some
           suspicion
           ,
           that
           there
           are
           not
           fair
           dealings
           ,
           where
           so
           little
           light
           is
           allowed
           to
           judge
           by
           :
           and
           that
           devotion
           commended
           most
           ,
           which
           Ignorance
           is
           the
           Mother
           of
           .
           We
           think
           it
           as
           unreasonable
           to
           desire
           the
           people
           to
           say
           Amen
           to
           prayers
           they
           know
           not
           the
           meaning
           of
           ,
           as
           for
           men
           to
           set
           their
           hands
           to
           Petitions
           without
           reading
           what
           is
           contained
           in
           them
           .
           It
           is
           a
           great
           chance
           if
           they
           do
           not
           mistake
           to
           their
           own
           great
           prejudice
           ,
           and
           do
           what
           they
           repent
           of
           afterwards
           .
           We
           declare
           ,
           that
           our
           meeting
           together
           to
           worship
           God
           ,
           is
           to
           joyn
           together
           our
           hearty
           prayers
           ,
           which
           the
           more
           the
           people
           understand
           ,
           the
           better
           their
           minds
           are
           satisfied
           in
           what
           they
           desire
           ,
           and
           the
           more
           fervent
           will
           their
           supplications
           be
           .
           If
           it
           be
           enough
           for
           
             some
             to
             understand
          
           them
           ,
           it
           may
           as
           well
           be
           enough
           for
           
             some
             to
             pray
          
           them
           ;
           if
           their
           prayers
           who
           understand
           them
           ,
           prevail
           for
           those
           who
           do
           not
           ,
           then
           it
           is
           no
           matter
           at
           all
           whether
           they
           be
           present
           or
           no
           ,
           unless
           the
           efficacy
           of
           the
           others
           prayers
           be
           confined
           within
           the
           walls
           where
           they
           meet
           .
           And
           if
           their
           prayers
           be
           most
           prevalent
           who
           understand
           most
           ,
           then
           it
           were
           ten
           times
           better
           ,
           if
           all
           the
           people
           understood
           what
           they
           prayed
           for
           :
           and
           it
           must
           necessarily
           follow
           ,
           that
           praying
           in
           an
           unknown
           tongue
           ,
           is
           a
           great
           obstructer
           of
           the
           devotion
           of
           the
           people
           ,
           and
           
           that
           which
           hinders
           the
           efficacy
           of
           their
           prayers
           .
           If
           it
           be
           enough
           for
           the
           people
           to
           be
           present
           ,
           and
           to
           pray
           their
           own
           private
           prayers
           there
           in
           publick
           ,
           to
           what
           End
           is
           there
           any
           publick
           Liturgy
           at
           all
           ?
           Why
           should
           not
           all
           of
           them
           be
           at
           their
           private
           prayers
           together
           ?
           Why
           should
           the
           Priest
           with
           his
           Iargon
           of
           hard
           words
           interrupt
           them
           ?
           for
           it
           can
           be
           no
           more
           to
           them
           who
           know
           not
           what
           he
           saith
           ;
           and
           why
           may
           they
           not
           as
           well
           say
           their
           private
           prayers
           at
           the
           
             chiming
             of
             Bells
          
           ,
           as
           at
           the
           words
           of
           a
           Priest
           ,
           for
           they
           understand
           both
           alike
           ,
           and
           both
           seem
           to
           sound
           as
           such
           wise
           people
           will
           have
           them
           .
        
         
           But
           he
           tells
           us
           ,
           
             The
             effects
             of
             this
             devotion
             were
             admirable
             in
             the
             charitable
             and
             pious
             works
             of
             our
             Ancestors
             ,
             who
             used
             this
             way
             so
             many
             Ages
             together
             .
          
           I
           pray
           Madam
           ,
           ask
           him
           ,
           whether
           he
           really
           thinks
           ,
           they
           would
           have
           done
           none
           of
           those
           things
           ,
           if
           they
           had
           said
           their
           prayers
           in
           English
           ?
           If
           they
           would
           not
           ,
           I
           do
           much
           admire
           the
           force
           of
           the
           
             Latin
             Tongue
          
           :
           If
           they
           would
           ,
           then
           that
           was
           not
           the
           cause
           ,
           and
           so
           these
           things
           do
           not
           prove
           what
           they
           were
           intended
           for
           .
           And
           so
           
             Tenterden
             Steeple
          
           was
           not
           the
           cause
           of
           
             Goodwin
             Sands
          
           .
           We
           do
           not
           go
           about
           to
           disparage
           our
           Ancestors
           ,
           we
           bless
           God
           for
           the
           good
           they
           did
           ;
           but
           do
           not
           think
           that
           doth
           oblige
           us
           to
           think
           them
           
           infallible
           in
           their
           opinions
           ,
           or
           without
           fault
           in
           all
           their
           practices
           :
           But
           our
           true
           Ancestors
           in
           
             Religion
             ▪
          
           are
           Christ
           and
           his
           Apostles
           and
           the
           
             Primitive
             Church
          
           ,
           and
           all
           these
           are
           yielded
           to
           be
           of
           our
           side
           ,
           by
           the
           most
           zealous
           Adversaries
           we
           have
           ;
           and
           give
           us
           leave
           to
           think
           their
           examples
           ought
           to
           have
           more
           force
           with
           us
           ,
           than
           any
           other
           whatsoever
           .
           We
           pretend
           not
           to
           be
           wiser
           than
           they
           were
           ,
           nor
           to
           know
           what
           is
           more
           expedient
           for
           devotion
           than
           they
           ;
           we
           are
           content
           to
           be
           condemned
           for
           error
           with
           those
           who
           are
           allowed
           to
           be
           infallible
           ,
           and
           to
           want
           devotion
           ,
           where
           we
           follow
           the
           examples
           of
           the
           most
           
             holy
             persons
          
           the
           world
           ever
           had
           .
           If
           the
           practice
           of
           the
           Primitive
           Church
           in
           this
           point
           were
           not
           given
           us
           for
           the
           first
           six
           hundred
           years
           and
           more
           ,
           it
           were
           an
           easie
           matter
           to
           evince
           it
           by
           express
           testimonies
           :
           but
           that
           is
           not
           the
           thing
           insisted
           on
           ,
           but
           that
           this
           is
           a
           matter
           of
           Discipline
           ,
           and
           the
           Church
           hath
           the
           power
           to
           determine
           it
           in
           one
           Age
           as
           well
           as
           another
           .
        
         
           §
           .
           4.
           
           Which
           is
           the
           next
           thing
           to
           be
           considered
           .
           
           Here
           I
           shall
           desire
           but
           two
           principles
           to
           resolve
           this
           by
           .
           1.
           
           That
           the
           
             Churches
             power
          
           is
           only
           to
           edification
           and
           not
           to
           destruction
           ;
           for
           this
           was
           as
           much
           as
           the
           Apostles
           challenged
           to
           themselves
           ,
           
           and
           I
           hope
           none
           dare
           challenge
           more
           :
           but
           this
           is
           a
           principle
           of
           natural
           reason
           ,
           that
           no
           power
           in
           a
           society
           ought
           to
           be
           extended
           
           beyond
           the
           benefit
           of
           it
           ,
           or
           to
           contradict
           the
           end
           or
           design
           of
           it
           .
           2.
           
           That
           the
           Apostles
           were
           the
           most
           competent
           Judges
           of
           what
           made
           for
           the
           Edification
           of
           the
           Church
           ;
           and
           what
           they
           declared
           did
           tend
           to
           that
           end
           ,
           no
           succeeding
           persons
           ought
           to
           condemn
           as
           contrary
           to
           it
           .
           This
           depends
           upon
           that
           infallible
           Spirit
           which
           the
           Apostles
           had
           ,
           and
           the
           mighty
           care
           in
           them
           of
           the
           Churches
           good
           ,
           which
           we
           cannot
           think
           any
           since
           them
           can
           exceed
           them
           in
           .
           These
           things
           being
           supposed
           ,
           we
           are
           only
           to
           consider
           ,
           whether
           the
           Apostle
           hath
           not
           delivered
           his
           sense
           in
           our
           present
           subject
           ,
           viz.
           that
           prayers
           in
           an
           unknown
           tongue
           are
           contrary
           to
           the
           Edification
           of
           the
           Church
           ?
           It
           seems
           somewhat
           hard
           to
           us
           to
           be
           put
           to
           prove
           a
           matter
           so
           evident
           from
           St.
           Pauls
           discourse
           ,
           1
           Cor.
           14.
           and
           we
           could
           not
           imagine
           ,
           any
           would
           go
           about
           to
           reconcile
           prayers
           in
           an
           unknown
           tongue
           ,
           to
           1
           Cor.
           14.
           but
           those
           who
           think
           they
           can
           reconcile
           the
           worship
           of
           Images
           to
           the
           second
           Commandment
           .
           The
           abuse
           St.
           Paul
           corrects
           with
           so
           much
           sharpness
           in
           the
           Church
           of
           Corinth
           ,
           was
           an
           impertinent
           use
           of
           the
           gift
           of
           Tongues
           ;
           such
           I
           mean
           as
           did
           not
           tend
           to
           the
           Edification
           of
           the
           Church
           :
           as
           for
           Instance
           ,
           one
           man
           made
           a
           long
           Harangue
           in
           Hebrew
           ,
           and
           pleased
           himself
           mightily
           in
           the
           sound
           of
           the
           words
           ,
           when
           not
           a
           person
           there
           ,
           it
           may
           be
           ,
           understood
           a
           word
           that
           he
           
           said
           ,
           another
           of
           a
           sudden
           begins
           a
           Hymn
           in
           Syriack
           or
           Chaldee
           ,
           another
           falls
           a
           praying
           in
           Ethiopick
           ,
           but
           all
           this
           while
           ,
           no
           man
           interprets
           what
           these
           several
           men
           said
           :
           to
           what
           purpose
           is
           all
           this
           ,
           saith
           the
           Apostle
           ,
           only
           for
           by-standers
           ,
           
           to
           think
           they
           were
           Children
           or
           
             mad
             men
          
           :
           could
           they
           imagine
           God
           gave
           them
           these
           gifts
           of
           tongues
           ,
           to
           make
           uncouth
           and
           insignificant
           sounds
           with
           ,
           where
           the
           people
           were
           met
           together
           for
           the
           worship
           of
           God
           ?
           If
           they
           were
           so
           much
           tickled
           with
           the
           noise
           ,
           they
           might
           make
           that
           at
           home
           ,
           
           and
           not
           in
           the
           Church
           of
           God
           ,
           where
           
             all
             things
             ought
             to
             be
             done
             to
             Edification
             .
          
           
           For
           they
           met
           together
           as
           a
           company
           of
           reasonable
           men
           to
           receive
           some
           benefit
           that
           might
           be
           common
           to
           them
           all
           ;
           
           and
           therefore
           the
           gift
           of
           tongues
           in
           a
           society
           of
           Christians
           could
           be
           of
           no
           use
           without
           an
           Interpreter
           .
           But
           lest
           all
           this
           should
           seem
           to
           be
           spoken
           only
           of
           instruction
           of
           the
           people
           ,
           and
           not
           of
           prayer
           to
           God
           ,
           and
           that
           the
           case
           were
           not
           alike
           in
           both
           these
           ,
           he
           adds
           ,
           
             If
             I
             pray
             in
             an
             unknown
             tongue
             ,
          
           
           
             my
             Spirit
             prayeth
             ,
             but
             my
             understanding
             is
             unfruitful
             .
             i.
             e.
          
           I
           may
           exercise
           my
           gift
           ,
           but
           it
           is
           to
           no
           use
           at
           all
           in
           the
           Church
           .
           How
           so
           ?
           
             One
             of
             the
             
               Roman
               Church
            
             might
             have
             told
             St.
             Paul
             ,
             when
             I
             see
             him
             pray
             ,
             and
             know
             what
             he
             is
             doing
             ,
             may
             I
             not
             joyn
             my
             intention
             of
             praying
             with
             his
             ,
             as
             our
             Embassadour
             ,
             and
             pray
             my
             own
             private
             
             prayers
             at
             the
             same
             time
             that
             he
             doth
             ?
             I
             know
             the
             substance
             of
             what
             he
             designs
             to
             pray
             for
             ;
             and
             although
             I
             do
             not
             know
             his
             meaning
             ,
             God
             knows
             mine
             :
             and
             therefore
             I
             can
             see
             no
             hinderance
             of
             devotion
             at
             all
             in
             this
             ,
             that
             when
             one
             begins
             a
             prayer
             in
             an
             unknown
             tongue
             ;
             all
             the
             people
             fall
             upon
             their
             knees
             ,
             and
             pray
             too
             :
          
           This
           is
           the
           plain
           answer
           they
           must
           give
           St.
           Paul
           who
           justifies
           prayers
           in
           an
           unknown
           tongue
           .
           But
           we
           are
           content
           with
           St.
           Pauls
           judgement
           in
           this
           case
           ,
           and
           the
           reason
           of
           it
           ,
           that
           the
           acts
           belonging
           to
           the
           worship
           of
           God
           in
           the
           Church
           ought
           to
           be
           of
           so
           common
           concernment
           ,
           that
           all
           may
           have
           a
           share
           in
           them
           ,
           and
           receive
           the
           benefit
           by
           them
           :
           Or
           else
           they
           were
           far
           better
           hold
           their
           peace
           .
           It
           is
           very
           impertinent
           to
           say
           ,
           that
           the
           Apostle
           speaks
           only
           of
           extraordinary
           gifts
           ,
           and
           not
           of
           the
           settled
           and
           ordinary
           devotions
           of
           the
           Church
           .
           For
           the
           case
           is
           the
           same
           ,
           where
           the
           language
           is
           not
           understood
           ,
           whether
           it
           be
           spoken
           by
           a
           Miracle
           or
           not
           :
           And
           the
           Apostle
           layes
           down
           a
           general
           rule
           from
           this
           particular
           case
           ,
           
             that
             all
             things
             must
             be
             done
             to
             edifying
             ,
          
           which
           it
           appears
           he
           judges
           the
           use
           of
           an
           unknown
           language
           not
           to
           be
           .
           And
           if
           after
           all
           this
           ,
           it
           be
           in
           the
           Churches
           power
           to
           reverse
           the
           Apostles
           decree
           as
           to
           praying
           in
           an
           unknown
           language
           ,
           they
           may
           use
           the
           very
           same
           
           power
           ,
           as
           to
           all
           other
           Offices
           of
           Religion
           ,
           and
           may
           command
           preaching
           to
           be
           in
           a
           tongue
           as
           unknown
           as
           praying
           ;
           that
           so
           the
           people
           may
           meet
           together
           ,
           and
           pray
           ,
           and
           hear
           Sermons
           ,
           and
           understand
           never
           a
           word
           ,
           for
           their
           great
           edification
           .
           Unless
           among
           us
           God
           should
           put
           it
           into
           their
           hearts
           to
           speak
           English
           ,
           whether
           they
           would
           or
           no
           ,
           as
           was
           once
           said
           by
           an
           ignorant
           person
           on
           the
           like
           occasion
           .
           If
           all
           that
           is
           intended
           in
           the
           prayers
           of
           the
           people
           ,
           be
           only
           
             an
             intention
             to
             pray
          
           ,
           whatever
           the
           words
           be
           ,
           Abracadabra
           might
           serve
           to
           pray
           with
           ,
           as
           well
           as
           
             Ave
             Maria
          
           ,
           and
           the
           old
           Womans
           saying
           of
           it
           ,
           
             Avi
             Mari
             gratia
             plinam
             dams
             ticum
             ,
             beneditta
             tu
             in
             mulabs
             yeth
             Benedictus
             frictus
             frentris
             tui
             ,
             sweet
             Iesus
             ,
             Amen
          
           ;
           was
           as
           effectual
           a
           prayer
           if
           she
           meant
           it
           so
           ,
           as
           could
           be
           uttered
           by
           the
           most
           skilful
           Priest.
           
        
         
           §
           .
           5.
           3.
           
           
             But
             the
             universal
             consent
             of
             the
             Christian
             Church
             is
             pleaded
             for
             this
             practice
             ,
          
           
           
             only
             Protestants
             excepted
             ,
             and
             therefore
             it
             is
             insolent
             madness
             in
             them
             to
             oppose
             it
             ,
             as
          
           St.
           Austin
           saith
           :
           but
           we
           had
           however
           rather
           follow
           St.
           Paul
           ,
           who
           saith
           it
           were
           madness
           to
           practise
           it
           .
           But
           I
           assure
           you
           ,
           Madam
           ,
           we
           are
           not
           to
           take
           all
           things
           for
           granted
           which
           are
           told
           us
           by
           them
           concerning
           the
           opinions
           and
           practices
           of
           the
           
             Eastern
             Churches
          
           :
           (
           as
           I
           may
           in
           time
           discover
           )
           
             but
             in
             this
          
           ;
           he
           saith
           ▪
           
             our
             own
             Protestant
             
             Authors
             of
             the
             Bible
             of
             many
             languages
          
           Lond.
           A.
           D.
           1655.
           
             do
             confess
             that
             in
             most
             of
             the
             Sects
             of
             the
             Christians
             ,
             they
             have
             not
             only
             the
             Scriptures
             :
             but
             also
             the
             Liturgies
             and
             Rituals
             in
             a
             tongue
             unknown
             but
             to
             the
             learned
             :
          
           from
           which
           he
           concludes
           this
           to
           be
           an
           universal
           practice
           both
           in
           the
           
             Primitive
             Greek
          
           and
           
             Latin
             Churches
          
           ,
           and
           in
           these
           latter
           Sects
           of
           
             Eastern
             Christians
          
           .
           It
           were
           a
           very
           pleasant
           enquiry
           ,
           how
           in
           the
           
             Primitive
             Greek
          
           and
           
             Latin
             Churches
          
           the
           service
           could
           be
           in
           an
           
             unknown
             language
          
           ,
           when
           Greek
           and
           Latin
           were
           the
           
             Mother
             Tongues
          
           of
           those
           Churches
           ?
           Doth
           he
           think
           they
           did
           not
           understand
           their
           own
           
             Mother
             Tongues
          
           ?
           How
           many
           of
           their
           own
           Writers
           have
           confessed
           ,
           that
           in
           the
           
             Primitive
             Churches
          
           all
           publick
           Offices
           of
           Religion
           were
           performed
           in
           the
           proper
           language
           of
           every
           Countrey
           ,
           which
           in
           express
           words
           is
           affirmed
           by
           Origen
           against
           Celsus
           :
           
           and
           some
           of
           the
           Church
           of
           Rome
           have
           been
           so
           ingenuous
           to
           confess
           ,
           it
           were
           much
           better
           that
           custome
           were
           restored
           again
           .
           
           So
           Cassander
           affirms
           of
           Cajetan
           ,
           and
           that
           being
           reproved
           for
           it
           ,
           he
           said
           ,
           
             he
             learned
             this
             )
             doctrine
             from
          
           St.
           Paul
           ,
           1
           Cor.
           14.
           and
           the
           Title
           of
           the
           twenty
           eighth
           Chapter
           of
           Cassander
           his
           Liturgicks
           is
           ,
           
             That
             the
             Antients
             read
             the
             Canonical
             Prayer
             and
             the
             consecration
             of
             the
             Eucharist
             ,
             so
             as
             the
             people
             did
             understand
             it
             and
             say
          
           Amen
           .
           
           Lyra
           saith
           ,
           
           
             That
             all
             publick
             Offices
             of
             Religion
             were
             in
             the
             Primitive
             Church
             performed
             in
             the
             Vulgar
             Tongue
             .
          
           So
           that
           it
           was
           not
           upon
           the
           account
           of
           any
           sanctity
           in
           the
           Greek
           or
           Latin
           ,
           that
           they
           were
           more
           used
           ,
           but
           because
           they
           were
           more
           generally
           understood
           .
           On
           which
           account
           
             Pope
             Innocent
          
           the
           third
           gave
           strict
           command
           ,
           that
           where
           people
           of
           different
           languages
           did
           inhabit
           ,
           care
           should
           be
           taken
           to
           provide
           men
           able
           to
           administer
           Sacraments
           ,
           and
           instruct
           them
           in
           their
           several
           tongues
           ;
           which
           decree
           of
           his
           is
           inserted
           in
           the
           
             Canon
             Law
          
           ;
           and
           was
           not
           intended
           out
           of
           honour
           to
           the
           Greek
           and
           Latin
           Tongues
           only
           ,
           but
           the
           advantage
           of
           the
           people
           .
           So
           likewise
           Iohn
           the
           eighth
           yielded
           to
           the
           Prince
           of
           Moravia
           ,
           to
           have
           their
           Liturgy
           in
           the
           Sclavonian
           Tongue
           ,
           because
           St.
           Paul
           saith
           ,
           
             Let
             every
             Tongue
             praise
             the
             Lord
             :
          
           which
           is
           the
           reason
           given
           by
           the
           Pope
           in
           his
           Letter
           extant
           in
           Baronius
           ,
           
           and
           not
           meerly
           on
           the
           account
           of
           a
           present
           necessity
           for
           want
           of
           Priests
           who
           could
           read
           Latin
           ,
           as
           Bellarmin
           conjectures
           ,
           for
           he
           appoints
           it
           should
           be
           first
           read
           in
           the
           Sclavonian
           tongue
           .
           If
           this
           were
           then
           a
           
             Catholick
             practice
          
           ,
           these
           Popes
           were
           hugely
           to
           blame
           to
           give
           way
           to
           the
           breach
           of
           it
           .
           
           And
           
             Walafridus
             Strabo
          
           saith
           in
           his
           time
           ,
           
             among
             the
          
           Scythians
           ,
           
             the
             divine
             Offices
             were
             performed
             in
             the
             German
             Tongue
          
           ;
           which
           was
           common
           to
           them
           and
           the
           
             Germans
             .
             
             But
             our
             own
             Protestant
             Writers
             ,
          
           he
           saith
           ,
           
             own
             this
             to
             be
             in
             use
             in
             the
             most
             Sects
             of
             Christians
             .
          
           I
           have
           endeavoured
           to
           find
           this
           confession
           in
           the
           Preface
           cited
           by
           him
           ,
           but
           I
           cannot
           meet
           with
           it
           ,
           and
           the
           learned
           Bishop
           who
           writ
           it
           ,
           understood
           these
           things
           ,
           better
           than
           to
           write
           so
           .
           It
           is
           true
           he
           saith
           (
           not
           in
           the
           Preface
           ,
           but
           
             Proleg
             .
             13.
             n.
             19.
             )
             that
             the
             Syriack
             Tongue
             is
             the
             Tongue
             of
             the
             learned
             among
             the
             Christians
             throughout
             the
             East
             ,
             as
             appears
             by
             the
             Liturgies
             and
             divine
             Offices
             ,
             which
             are
             almost
             every
             where
             performed
             in
             this
             language
             ,
             although
             it
             be
             the
             Mother-tongue
             now
             only
             to
             a
             few
             about
             Mount
             Libanus
             :
          
           but
           any
           one
           who
           enquires
           into
           a
           
             Catholick
             practice
          
           ,
           must
           not
           meerly
           give
           an
           account
           of
           the
           most
           
             Eastern
             Christians
          
           of
           whom
           he
           here
           speaks
           .
           For
           there
           are
           many
           considerable
           Churches
           besides
           these
           ,
           which
           do
           to
           this
           day
           use
           their
           own
           language
           in
           their
           Liturgies
           ,
           as
           their
           own
           Writers
           attest
           :
           but
           I
           need
           not
           go
           about
           to
           prove
           this
           ,
           since
           Bellarmin
           confesseth
           ,
           
             That
             the
             Armenians
             ,
             Aethiopians
             ,
             Aegyptians
             ,
             Russians
             and
             others
             do
             it
             ,
             but
             he
             saith
             ,
             he
             is
             no
             more
             moved
             by
             these
             ,
             than
             by
             the
             practice
             of
             Protestants
             :
          
           but
           we
           cannot
           but
           be
           moved
           so
           far
           by
           it
           ,
           as
           thereby
           to
           see
           that
           the
           practice
           of
           the
           Church
           of
           Rome
           is
           no
           more
           a
           Catholick
           practice
           ,
           than
           it
           is
           founded
           either
           on
           Scripture
           or
           Reason
           .
        
         
         
           §
           .
           6.
           2.
           
           I
           said
           the
           sincerity
           of
           devotion
           was
           obstructed
           by
           making
           the
           
             efficacy
             of
             Sacraments
             to
             depend
             on
             the
             bare
             administration
             whether
             our
             minds
             be
             prepared
             for
             them
             or
             not
             .
          
           
           This
           ,
           he
           saith
           ,
           
             he
             had
             rather
             look
             upon
             as
             a
             mistake
             ,
             than
             a
             calumny
             ,
             having
             never
             read
             any
             Council
             wherein
             this
             doctrine
             is
             defined
             ,
             and
             as
             to
             the
             Sacrament
             of
             Pennance
             (
             which
             he
             supposeth
             I
             chiefly
             mean
             )
             the
             Council
             of
          
           Trent
           
             hath
             determined
             it
             to
             be
             a
             calumny
             for
             any
             to
             say
             ,
             that
             according
             to
             their
             doctrine
             it
             doth
             confer
             grace
             without
             the
             good
             motion
             of
             the
             receiver
             .
             Madam
             ,
          
           I
           either
           expected
           he
           should
           have
           understood
           the
           doctrine
           of
           his
           own
           party
           better
           ,
           or
           been
           more
           ingenuous
           in
           confessing
           it
           .
           For
           my
           quarrel
           had
           no
           particular
           respect
           to
           the
           
             Sacrament
             of
             Pennance
          
           ,
           more
           than
           to
           any
           other
           Sacrament
           of
           theirs
           ;
           and
           if
           I
           can
           make
           it
           appear
           ,
           that
           it
           is
           their
           doctrine
           ,
           that
           the
           efficacy
           of
           Sacraments
           doth
           not
           depend
           upon
           the
           preparation
           of
           the
           receiver
           ,
           but
           the
           bare
           administration
           ,
           or
           the
           
             external
             work
             done
          
           ,
           I
           need
           not
           add
           much
           to
           shew
           how
           much
           this
           doth
           obstruct
           the
           sincerity
           of
           devotion
           .
           It
           had
           been
           an
           opinion
           long
           received
           in
           the
           Schools
           ,
           although
           with
           different
           wayes
           of
           explication
           ,
           that
           the
           Sacraments
           of
           the
           new
           Law
           differed
           from
           those
           of
           the
           old
           in
           this
           ,
           that
           the
           efficacy
           of
           those
           of
           the
           old
           Law
           in
           conferring
           grace
           ,
           did
           depend
           upon
           what
           they
           
           called
           
             opus
             operantis
             ,
             i.
             e.
          
           the
           faith
           and
           devotion
           of
           the
           receiver
           of
           them
           ;
           but
           that
           the
           Sacraments
           of
           the
           
             new
             Law
          
           did
           confer
           grace
           
             ex
             opere
             operato
          
           ,
           i.
           e.
           
             by
             the
             thing
             it self
          
           ,
           without
           any
           dependence
           therein
           upon
           the
           internal
           motion
           or
           preparation
           of
           mind
           in
           him
           that
           did
           partake
           of
           them
           .
           This
           doctrine
           began
           to
           be
           in
           a
           particular
           manner
           applyed
           to
           the
           Mass
           ,
           because
           that
           contained
           Christ
           in
           a
           more
           especial
           way
           than
           any
           other
           Sacrament
           ,
           thence
           it
           was
           believed
           and
           asserted
           ,
           that
           it
           did
           produce
           saving
           effects
           ,
           as
           remission
           of
           sins
           and
           true
           grace
           ,
           although
           we
           should
           suppose
           an
           impossible
           thing
           ,
           
           that
           no
           man
           in
           the
           world
           had
           any
           true
           Grace
           ;
           as
           Baptism
           takes
           away
           original
           sin
           ,
           and
           gives
           grace
           to
           the
           Infant
           baptized
           ,
           whatever
           the
           sins
           of
           men
           are
           .
           These
           are
           the
           expressions
           of
           one
           of
           their
           profound
           Doctors
           .
           And
           therefore
           they
           distinguished
           the
           efficacy
           of
           the
           
             work
             done
          
           ,
           not
           barely
           from
           the
           dignity
           of
           the
           Priest
           ,
           and
           the
           merit
           of
           the
           receiver
           ,
           but
           from
           the
           devotion
           and
           preparation
           of
           mind
           which
           the
           receiver
           came
           with
           .
           
           Which
           Bellarmin
           himself
           cannot
           deny
           ,
           only
           two
           things
           he
           saith
           to
           take
           off
           the
           odium
           of
           it
           .
           One
           is
           ,
           
             That
             they
             do
             not
             wholly
             exclude
             them
             ,
             but
             only
             from
             the
             efficacy
             of
             Sacraments
             ;
             which
             ,
          
           he
           saith
           ,
           
             is
             effectually
             proved
             by
             the
             case
             of
             Infants
             ,
             that
             it
             doth
             not
             depend
             upon
             any
             quality
             of
             the
             receiver
             :
          
           the
           Other
           ,
           
             that
             though
             the
             Mass
             as
             
             a
             Sacrament
             ,
             may
             not
             profit
             those
             who
             are
             not
             duly
             prepared
             ,
             yet
             as
             a
             Sacrifice
             it
             may
             .
          
           By
           which
           these
           things
           are
           evident
           :
           1.
           
           That
           the
           efficacy
           of
           the
           Sacraments
           in
           conferring
           grace
           ,
           doth
           not
           at
           all
           depend
           upon
           the
           qualification
           of
           the
           receiver
           .
           2.
           
           That
           although
           upon
           other
           accounts
           some
           dispositions
           are
           required
           in
           adult
           persons
           to
           receive
           the
           benefit
           of
           them
           as
           Sacraments
           ,
           yet
           the
           effect
           of
           the
           Mass
           as
           a
           Sacrifice
           ,
           is
           not
           at
           all
           hindered
           by
           want
           of
           them
           .
           If
           it
           were
           a
           thing
           possible
           ,
           I
           would
           willingly
           understand
           what
           they
           mean
           by
           Sacraments
           conferring
           grace
           
             ex
             opere
             operato
          
           (
           which
           are
           not
           only
           the
           express
           terms
           of
           the
           Council
           of
           Trent
           ,
           
           but
           an
           Anathema
           is
           denounced
           against
           any
           one
           who
           denyes
           it
           .
           )
           For
           the
           manner
           of
           it
           is
           declared
           by
           themselves
           to
           be
           unintelligible
           ,
           and
           no
           wonder
           ,
           for
           they
           suppose
           Grace
           to
           be
           contained
           in
           the
           Sacrament
           (
           and
           it
           is
           defined
           with
           an
           Anathema
           by
           the
           Council
           of
           Trent
           )
           and
           by
           the
           Sacrament
           of
           it self
           it
           is
           conveyed
           into
           the
           heart
           of
           a
           man
           ;
           
           but
           whether
           it
           be
           contained
           as
           in
           an
           
             univocal
             cause
          
           ,
           as
           in
           an
           instrument
           ,
           or
           as
           in
           a
           sign
           ;
           Whether
           it
           be
           conferred
           by
           the
           Sacraments
           as
           Physical
           ,
           or
           as
           
             Moral
             Causes
          
           ,
           whether
           by
           a
           
             power
             inherent
          
           in
           the
           Sacraments
           themselves
           ;
           or
           a
           
             power
             assistent
          
           concurring
           with
           the
           Sacraments
           ;
           whether
           it
           be
           conveyed
           as
           Physick
           in
           a
           Cup
           ,
           or
           as
           Heat
           to
           Water
           by
           a
           
             red
             hot
             
             Iron
          
           ,
           or
           as
           healing
           to
           the
           person
           who
           touched
           the
           hemm
           of
           our
           Saviours
           Garment
           ;
           whether
           they
           produce
           only
           a
           next
           disposition
           to
           grace
           ,
           or
           not
           the
           grace
           it self
           ,
           but
           the
           union
           of
           grace
           with
           the
           soul
           ,
           or
           (
           which
           is
           the
           most
           common
           opinion
           )
           that
           Physical
           action
           whereby
           grace
           is
           produced
           which
           doth
           truly
           ,
           really
           and
           physically
           depend
           upon
           the
           Sacraments
           (
           meaning
           thereby
           the
           external
           action
           of
           administring
           them
           )
           These
           are
           looked
           on
           as
           great
           Riddles
           among
           them
           ,
           and
           so
           they
           ought
           to
           be
           ;
           but
           these
           things
           ,
           say
           they
           ,
           need
           not
           be
           determined
           ,
           nor
           the
           manner
           of
           the
           thing
           be
           understood
           ,
           no
           more
           than
           those
           who
           were
           miraculously
           healed
           ,
           did
           the
           manner
           of
           the
           cure
           ;
           a
           very
           proper
           instance
           ,
           if
           the
           matter
           of
           fact
           were
           as
           evident
           in
           one
           ,
           as
           it
           is
           the
           other
           .
           But
           if
           I
           should
           say
           ,
           that
           the
           wearing
           a
           Cap
           of
           a
           certain
           figure
           would
           certainly
           convey
           wit
           and
           understanding
           into
           a
           man
           ,
           and
           the
           meer
           putting
           it
           on
           was
           enough
           to
           produce
           the
           effect
           :
           and
           a
           person
           should
           tell
           me
           it
           was
           an
           unintelligible
           thing
           ,
           were
           it
           enough
           think
           you
           ,
           as
           Bellarmin
           doth
           in
           this
           case
           ,
           to
           run
           to
           other
           mysteries
           of
           faith
           and
           nature
           which
           are
           as
           hard
           as
           that
           ?
           By
           this
           consequence
           no
           man
           ought
           to
           be
           charged
           with
           believing
           absurd
           and
           unreasonable
           things
           ,
           and
           the
           Trinity
           and
           resurrection
           shall
           serve
           to
           justifie
           the
           Fables
           of
           the
           Alcoran
           as
           well
           as
           
           the
           doctrine
           of
           Transubstantiation
           and
           the
           efficacy
           of
           the
           Sacraments
           
             ex
             opere
             operato
          
           .
           We
           could
           easily
           dispense
           with
           the
           barbarous
           terms
           and
           ungrammaticalness
           of
           them
           ,
           if
           there
           were
           any
           thing
           under
           them
           ,
           that
           were
           capable
           of
           being
           understood
           ;
           but
           that
           is
           not
           the
           greatest
           quarrel
           I
           have
           with
           this
           doctrine
           ;
           for
           I
           say
           ,
           still
           notwithstanding
           all
           the
           tricks
           and
           arts
           which
           have
           been
           used
           to
           palliate
           it
           ,
           it
           doth
           obstruct
           the
           sincerity
           of
           devotion
           ,
           by
           making
           the
           exercise
           of
           it
           by
           the
           preparation
           of
           our
           minds
           for
           the
           use
           of
           Sacraments
           to
           be
           unnecessary
           .
           For
           if
           Grace
           be
           effectually
           conferred
           by
           the
           force
           of
           the
           bare
           external
           action
           ,
           which
           is
           acknowledged
           by
           them
           all
           ,
           what
           need
           can
           there
           be
           of
           a
           due
           preparation
           of
           mind
           by
           the
           exercise
           of
           faith
           ,
           prayer
           ,
           repentance
           ,
           &c.
           in
           order
           to
           the
           receiving
           the
           benefit
           of
           them
           ?
           Yes
           ,
           say
           they
           ,
           
             the
             internal
             disposition
             of
             the
             mind
             is
             necessary
             to
             remove
             impediments
             ,
             and
             to
             make
             a
             subject
             capable
             of
             receiving
             it
             :
             as
             driness
             in
             Wood
             to
             make
             it
             burn
             :
          
           but
           what
           do
           they
           mean
           by
           this
           
             internal
             disposition
          
           of
           mind
           ?
           the
           exercise
           of
           the
           graces
           and
           duties
           I
           mentioned
           ?
           by
           no
           means
           :
           but
           that
           there
           be
           no
           mortal
           sin
           unconfessed
           ,
           that
           there
           be
           no
           actual
           opposition
           in
           the
           Will
           to
           the
           Sacrament
           ,
           as
           for
           Instance
           ,
           if
           a
           man
           when
           he
           is
           going
           to
           be
           baptized
           ,
           resolves
           with
           himself
           that
           he
           will
           not
           be
           baptized
           ;
           or
           while
           he
           is
           baptizing
           ,
           
           that
           he
           will
           not
           believe
           in
           
             Father
             ,
             Son
          
           and
           
             Holy
             Ghost
          
           ;
           nor
           renounce
           the
           Devil
           and
           all
           his
           works
           .
           This
           indeed
           they
           say
           hinders
           the
           efficacy
           of
           Sacraments
           ,
           but
           not
           the
           
             bare
             want
             of
             devotion
          
           ;
           and
           if
           want
           of
           devotion
           doth
           not
           hinder
           Grace
           being
           received
           ,
           what
           arguments
           can
           men
           use
           to
           perswade
           persons
           to
           it
           ?
           Who
           will
           undergo
           so
           strict
           an
           examination
           of
           himself
           ,
           and
           endeavour
           to
           raise
           his
           mind
           to
           a
           due
           preparation
           for
           the
           participation
           of
           Sacraments
           ,
           if
           he
           knows
           before
           hand
           that
           he
           shall
           certainly
           receive
           Grace
           by
           the
           Sacraments
           without
           it
           ?
           And
           surely
           they
           will
           not
           say
           ,
           but
           what
           doth
           obstruct
           the
           exercise
           of
           these
           things
           ,
           doth
           very
           much
           hinder
           devotion
           .
           If
           men
           had
           a
           mind
           to
           banish
           it
           out
           of
           the
           world
           ,
           they
           could
           never
           do
           it
           under
           a
           fairer
           pretence
           ,
           than
           that
           Grace
           ,
           and
           consequently
           the
           effects
           of
           it
           may
           be
           obtained
           without
           it
           :
           and
           I
           do
           not
           question
           but
           this
           doctrine
           hath
           been
           one
           of
           the
           great
           causes
           of
           the
           corrupt
           lives
           of
           those
           who
           believe
           it
           ?
           From
           hence
           the
           trade
           of
           saying
           Masses
           hath
           proved
           so
           gainful
           ,
           and
           such
           multitudes
           of
           them
           have
           been
           procured
           for
           the
           benefit
           of
           particular
           persons
           ,
           this
           being
           a
           much
           easier
           way
           of
           procuring
           Grace
           and
           Salvation
           ,
           than
           fervent
           prayer
           ,
           constant
           endeavours
           after
           a
           Holy
           Life
           ,
           Mortification
           ,
           Watchfulness
           and
           other
           things
           we
           make
           necessary
           to
           enjoy
           the
           benefit
           of
           what
           Christ
           
           hath
           done
           and
           suffered
           for
           us
           .
        
         
           And
           these
           things
           have
           been
           complained
           of
           ,
           
           by
           persons
           of
           their
           own
           communion
           who
           have
           had
           any
           zeal
           for
           devotion
           ,
           and
           the
           practice
           of
           true
           
             Goodness
             .
             Cassander
          
           ,
           although
           he
           denyes
           the
           doctrine
           of
           the
           efficacy
           of
           the
           Sacraments
           without
           the
           devotion
           of
           the
           receiver
           ,
           to
           be
           the
           received
           doctrine
           of
           the
           
             Roman
             Church
          
           ,
           yet
           cannot
           deny
           ,
           
             but
             such
             a
             Pharisaical
             opinion
          
           (
           as
           he
           calls
           it
           )
           
             had
             possessed
             the
             minds
             of
             many
             of
             those
             who
             did
             celebrate
             Masses
             ,
             and
             were
             present
             at
             them
             :
             and
             that
             too
             just
             an
             occasion
             was
             given
             to
             those
             who
             upbraid
             them
             with
             that
             opinion
             ,
             because
             of
             the
             multitude
             of
             Masses
             which
             were
             celebrated
             by
             impure
             and
             wicked
             Priests
             meerly
             for
             gain
             ,
             at
             which
             those
             who
             are
             present
             ,
             think
             they
             depart
             from
             them
             with
             a
             great
             deal
             of
             sanctity
             ,
             although
             they
             never
             once
             resolve
             to
             change
             their
             lives
             ,
             but
             return
             from
             thence
             immediately
             to
             their
             former
             sins
             .
          
           
           
             Mons.
             Arnauld
          
           in
           his
           Book
           of
           
             frequent
             communion
          
           (
           written
           upon
           that
           occasion
           )
           confesseth
           ,
           that
           some
           in
           the
           
             Roman
             Church
          
           by
           their
           doctrine
           and
           instructions
           given
           to
           persons
           did
           destroy
           all
           preparations
           as
           unnecessary
           to
           the
           partaking
           the
           benefits
           of
           the
           Eucharist
           ,
           
           and
           that
           the
           worst
           persons
           might
           come
           without
           fear
           to
           it
           .
           And
           that
           the
           most
           required
           as
           necessary
           by
           them
           ,
           is
           only
           the
           Sacrament
           of
           Penance
           to
           recover
           Grace
           by
           ,
           which
           he
           
           saith
           ,
           they
           reduce
           to
           
             bare
             confession
          
           ;
           and
           that
           this
           by
           them
           is
           not
           made
           necessary
           neither
           by
           the
           more
           probable
           opinion
           ,
           but
           only
           being
           at
           that
           time
           free
           from
           the
           guilt
           of
           mortal
           sin
           .
           It
           is
           not
           to
           be
           denyed
           that
           
             Mons
             ▪
             Arnauld
          
           hath
           proved
           sufficiently
           the
           other
           opinion
           to
           be
           most
           consonant
           to
           Scripture
           and
           Fathers
           ,
           and
           the
           rules
           of
           a
           
             Christian
             life
          
           ;
           but
           when
           that
           is
           granted
           ,
           the
           other
           opinion
           is
           yet
           more
           agreeable
           to
           the
           doctrine
           of
           the
           
             Roman
             Church
          
           .
           For
           although
           Cassander
           produce
           some
           particular
           testimonies
           against
           it
           of
           persons
           in
           that
           Church
           ;
           yet
           we
           must
           appeal
           for
           the
           sense
           of
           their
           Church
           ,
           to
           the
           decrees
           of
           the
           Council
           of
           Trent
           ;
           which
           are
           so
           contrived
           ,
           as
           not
           to
           condemn
           the
           grossest
           doctrine
           of
           the
           
             opus
             operatum
          
           .
           For
           when
           it
           doth
           determine
           ,
           
             That
             whosoever
             shall
             say
             ,
             that
             the
             Sacraments
             do
             not
             confer
             grace
          
           ex
           opere
           operato
           
             shall
             be
             Anathema
          
           ,
           it
           cannot
           be
           interpreted
           according
           to
           the
           sense
           of
           Cassander
           and
           those
           he
           mentions
           ,
           that
           the
           efficacy
           of
           Sacraments
           doth
           not
           depend
           upon
           the
           
             worth
             of
             the
             Priest
          
           :
           For
           the
           twelfth
           Canon
           relates
           to
           that
           ,
           
             Whosoever
             shall
             say
             ,
             that
             the
             Minister
             being
             in
             mortal
             sin
             ,
             although
             he
             useth
             all
             the
             essentials
             to
             a
             Sacrament
             ,
             yet
             doth
             not
             celebrate
             a
             Sacrament
             ,
             let
             him
             be
             Anathema
             .
          
           Those
           reverend
           Fathers
           were
           not
           sure
           so
           prodigal
           of
           their
           Anathema's
           ,
           to
           bestow
           two
           of
           them
           upon
           the
           same
           
           thing
           :
           Their
           meaning
           then
           in
           the
           
             eighth
             Canon
          
           must
           be
           distinct
           from
           the
           twelfth
           ,
           and
           if
           it
           be
           so
           ,
           the
           
             opus
             operatum
          
           cannot
           have
           respect
           to
           the
           
             worth
             of
             the
             Priest
          
           ,
           but
           the
           devotion
           of
           the
           receiver
           ,
           and
           it
           is
           there
           opposed
           to
           the
           faith
           of
           the
           divine
           promise
           .
           This
           will
           appear
           more
           plain
           by
           the
           account
           given
           of
           it
           in
           the
           History
           of
           that
           Council
           .
           
           
             After
             ,
             they
             treated
             of
             condemning
             those
             ,
             who
             deny
             Sacraments
             do
             confer
             grace
             to
             him
             that
             putteth
             not
             a
             barr
             ,
             or
             do
             not
             confess
             ,
             that
             Grace
             is
             contained
             in
             the
             Sacraments
             ,
             and
             conferred
             ,
             not
             by
             vertue
             of
             faith
             ,
             but
             
               ex
               opere
               operato
            
             ,
             but
             coming
             to
             expound
             how
             it
             is
             contained
             ,
             and
             their
             causality
             ,
             every
             one
             did
             agree
             ,
             that
             grace
             is
             gained
             by
             all
             those
             actions
             that
             excite
             devotion
             ,
             which
             proceedeth
             not
             from
             the
             force
             of
             the
             work
             it self
             ,
             but
             from
             the
             vertue
             of
             devotion
             ,
             which
             is
             in
             the
             worker
             ,
             and
             these
             are
             said
             in
             the
             Schools
             to
             cause
             grace
             
               ex
               opere
               operantis
            
             .
             There
             are
             other
             actions
             which
             cause
             grace
             ,
             not
             by
             the
             devotion
             of
             him
             that
             worketh
             ,
             or
             him
             that
             receiveth
             the
             work
             ,
             but
             by
             vertue
             of
             the
             work
             it self
             ;
             such
             are
             the
             Christian
             Sacraments
             ,
             by
             which
             grace
             is
             received
             ,
             so
             that
             there
             be
             no
             barr
             of
             mortal
             sin
             to
             exclude
             it
             ,
             though
             there
             be
             not
             any
             devotion
             .
             So
             by
             the
             work
             of
             Baptism
             ,
             grace
             is
             given
             to
             the
             Infant
             ,
             whose
             
             mind
             is
             not
             moved
             towards
             it
             ,
             and
             to
             one
             born
             a
             Fool
             ,
             because
             there
             is
             no
             impediment
             of
             sin
             .
             The
             Sacrament
             of
             Chrisme
             doth
             the
             like
             ,
             and
             that
             of
             
               extream
               Vnction
            
             ,
             though
             the
             sick
             man
             hath
             lost
             his
             memory
             .
             But
             he
             that
             hath
             mortal
             sin
             ,
             and
             doth
             persevere
             actually
             or
             habitually
             ,
             cannot
             receive
             grace
             by
             reason
             of
             the
             contrariety
             ,
             not
             because
             the
             Sacrament
             hath
             not
             vertue
             to
             produce
             it
             
               ex
               opere
               operato
            
             ,
             but
             because
             the
             receiver
             is
             not
             capable
             ,
             being
             possessed
             with
             a
             contrary
             quality
             .
          
           I
           dare
           now
           appeal
           to
           the
           most
           indifferent
           Judge
           ,
           Whether
           what
           I
           objected
           to
           them
           concerning
           the
           efficacy
           of
           Sacraments
           ,
           whether
           the
           minds
           of
           the
           receivers
           of
           them
           be
           prepared
           or
           no
           ,
           were
           not
           so
           far
           from
           being
           a
           calum●y
           ,
           that
           there
           is
           not
           so
           much
           as
           the
           least
           mistake
           in
           it
           :
           if
           the
           doctrine
           of
           the
           Council
           of
           Trent
           be
           embraced
           by
           them
           .
           And
           any
           one
           who
           shall
           consider
           their
           number
           of
           Sacraments
           ,
           and
           the
           admirable
           effects
           of
           every
           one
           of
           them
           ,
           may
           very
           well
           wonder
           how
           any
           man
           among
           them
           should
           want
           Grace
           ,
           or
           have
           any
           Devotion
           ?
           For
           Grace
           being
           conferred
           by
           the
           Sacraments
           at
           so
           many
           convenient
           seasons
           of
           his
           life
           ,
           whether
           he
           hath
           any
           devotion
           or
           no
           ,
           he
           is
           sure
           of
           Grace
           ,
           if
           he
           doth
           but
           partake
           of
           their
           Sacraments
           ,
           and
           need
           
           need
           not
           trouble
           himself
           much
           about
           devotion
           ,
           since
           his
           work
           may
           be
           done
           without
           it
           .
           Never
           any
           doctrine
           was
           certainly
           better
           contrived
           for
           the
           satisfaction
           of
           
             impenitent
             sinners
          
           than
           theirs
           is
           .
           Our
           Saviour
           seems
           very
           churlish
           and
           severe
           when
           he
           calls
           sinners
           to
           repentance
           ,
           that
           they
           may
           be
           saved
           ;
           but
           they
           have
           found
           out
           a
           much
           easier
           and
           smoother
           passage
           ,
           like
           that
           of
           a
           man
           in
           a
           Boat
           ,
           that
           may
           sleep
           all
           the
           while
           ,
           and
           land
           safe
           at
           last
           .
           Not
           so
           much
           as
           the
           use
           of
           reason
           is
           required
           for
           the
           effect
           of
           that
           blessed
           Sacrament
           of
           extream
           Vnction
           ,
           by
           which
           like
           a
           Ship
           for
           a
           long
           Voyage
           ,
           a
           person
           is
           pitched
           and
           calked
           for
           eternity
           .
           Surely
           ,
           it
           is
           the
           hardest
           thing
           that
           may
           be
           ,
           for
           any
           one
           to
           want
           Grace
           among
           them
           ,
           if
           they
           do
           but
           suffer
           the
           
             Vse
             of
             Sacraments
          
           upon
           them
           ,
           and
           they
           are
           the
           gentlest
           givers
           of
           it
           imaginable
           ,
           for
           all
           they
           desire
           of
           their
           Patients
           for
           Grace
           ,
           is
           only
           for
           them
           to
           lye
           still
           ;
           but
           if
           they
           should
           chance
           to
           be
           unruly
           ,
           and
           kick
           away
           the
           Priests
           ,
           or
           their
           rites
           of
           Chrisme
           ,
           I
           know
           not
           then
           what
           may
           become
           of
           them
           .
           Yet
           the
           Church
           of
           Rome
           hath
           been
           so
           indulgent
           in
           this
           case
           ,
           
           that
           
             supposing
             men
             under
             a
          
           delirium
           ,
           
             or
             wholly
             insensible
             ,
             if
             before
             it
             be
             but
             probable
             they
             desired
             it
             ,
             or
             gave
             any
             signs
             of
             contrition
             ,
             
             it
             ought
             not
             to
             be
             omitted
             ;
             alwayes
             provided
             ,
             that
             those
             who
             are
             mad
             
             do
             nothing
             against
             the
             reverence
             of
             the
             Sacrament
             .
          
           That
           being
           secured
           ,
           their
           work
           is
           done
           ;
           and
           if
           any
           sins
           have
           remained
           upon
           them
           ;
           they
           are
           taken
           off
           by
           vertue
           of
           this
           
             sacred
             Vnction
          
           ;
           and
           being
           thus
           anointed
           like
           the
           Athletae
           of
           old
           they
           are
           prepared
           to
           wrestle
           with
           all
           the
           powers
           of
           the
           Air
           ,
           who
           can
           then
           fasten
           no
           hold
           upon
           them
           .
           Yet
           to
           be
           just
           to
           them
           ,
           the
           
             Roman
             Ritual
          
           saith
           ,
           
             that
             impenitent
             persons
             ,
             and
             those
             who
             dye
             in
             mortal
             sin
             and
             excommunicate
             and
             unbaptized
             are
             to
             be
             denyed
             extream
             Vnction
             .
          
           A
           hard
           case
           for
           those
           
             who
             dye
             in
             mortal
             sin
          
           !
           for
           if
           they
           could
           but
           express
           any
           sign
           of
           contrition
           ,
           by
           the
           motion
           of
           an
           Eye
           or
           a
           Finger
           ,
           all
           were
           well
           enough
           ?
           And
           for
           the
           impenitent
           ,
           we
           are
           not
           to
           imagine
           them
           so
           cruel
           to
           account
           any
           so
           ,
           but
           such
           who
           refuse
           the
           Sacrament
           of
           Pennance
           ;
           the
           summ
           of
           it
           then
           is
           ,
           if
           a
           man
           when
           he
           is
           like
           to
           live
           ,
           and
           therefore
           to
           sin
           no
           longer
           ,
           doth
           but
           probably
           express
           some
           signs
           of
           contrition
           ,
           and
           doth
           not
           refuse
           the
           Sacrament
           of
           Pennance
           ,
           if
           time
           and
           the
           condition
           of
           the
           Patient
           permit
           the
           using
           it
           ,
           then
           he
           is
           to
           have
           grace
           conferred
           on
           him
           by
           this
           last
           Sacrament
           which
           he
           is
           sure
           to
           receive
           ,
           although
           he
           be
           no
           more
           sensible
           what
           they
           are
           doing
           about
           him
           ,
           than
           if
           he
           were
           dead
           already
           .
           So
           that
           upon
           the
           whole
           matter
           ,
           I
           begin
           to
           wonder
           how
           any
           sort
           of
           men
           in
           the
           Church
           of
           Rome
           can
           be
           
           afraid
           of
           falling
           so
           low
           as
           Purgatory
           :
           I
           had
           thought
           so
           much
           Grace
           as
           is
           given
           them
           by
           every
           Sacrament
           (
           where
           there
           are
           so
           many
           ,
           and
           some
           of
           them
           so
           often
           used
           )
           might
           have
           served
           to
           carry
           one
           to
           Heaven
           ;
           they
           receive
           a
           stock
           of
           Grace
           in
           Baptism
           ,
           before
           they
           could
           think
           of
           it
           ;
           if
           they
           lose
           any
           in
           Childhood
           ,
           that
           is
           supplyed
           again
           by
           the
           Sacrament
           of
           Chrisme
           or
           Confirmation
           ;
           if
           they
           fall
           into
           actual
           sins
           ,
           and
           so
           lose
           it
           ,
           it
           is
           but
           confessing
           to
           the
           Priest
           and
           receiving
           absolution
           ,
           and
           they
           are
           set
           up
           again
           with
           a
           new
           stock
           :
           and
           it
           is
           a
           hard
           case
           ,
           if
           that
           be
           not
           increased
           by
           frequent
           Masses
           ,
           at
           every
           one
           of
           which
           he
           receives
           more
           ;
           and
           although
           Priests
           want
           the
           comfortable
           Grace
           that
           is
           to
           be
           received
           by
           the
           Sacrament
           of
           Matrimony
           ,
           yet
           they
           may
           easily
           make
           it
           up
           by
           the
           number
           of
           Masses
           :
           and
           to
           make
           all
           sure
           at
           last
           ,
           the
           extream
           Vnction
           very
           sweetly
           conveyes
           Grace
           into
           them
           whether
           they
           be
           sensible
           or
           not
           .
           But
           all
           this
           while
           ,
           what
           becomes
           of
           Purgatory
           ?
           That
           is
           like
           to
           be
           left
           very
           desolate
           ;
           if
           the
           interest
           of
           that
           opinion
           were
           not
           greater
           ,
           than
           the
           evidence
           for
           the
           Sacraments
           conferring
           grace
           
             ex
             opere
             operato
          
           .
           Let
           them
           seek
           to
           reconcile
           them
           if
           they
           can
           ,
           it
           is
           sufficient
           for
           our
           purpose
           ,
           that
           both
           of
           them
           tend
           to
           destroy
           the
           sincerity
           of
           devotion
           ,
           and
           the
           necessity
           of
           a
           good
           life
           .
        
         
           
             §
             .
             8.
             3.
             
             I
             said
             the
             sincerity
             of
             devotion
             
             is
             much
             obstructed
             by
             discouraging
             tdiscourahe
          
           reading
           
             of
             the
          
           Scriptures
           ,
           
           
             which
             is
             our
             most
             certain
             Rule
             of
             faith
             and
             life
             .
             To
             this
             he
             answers
             two
             wayes
             :
          
           1.
           
           That
           their
           Churches
           prudential
           dispensing
           the
           reading
           the
           Scriptures
           to
           persons
           whom
           she
           judges
           fit
           and
           disposed
           for
           it
           ,
           and
           not
           to
           such
           whom
           she
           judges
           in
           a
           condition
           to
           receive
           or
           do
           harm
           by
           it
           ,
           is
           no
           discouraging
           the
           reading
           of
           them
           ;
           any
           more
           than
           a
           Father
           may
           be
           said
           to
           discourage
           his
           Child
           ,
           because
           he
           will
           not
           put
           a
           Knife
           or
           a
           Sword
           into
           his
           hands
           ,
           when
           he
           foresees
           he
           will
           do
           mischief
           with
           it
           to
           himself
           or
           others
           ;
           and
           the
           Scriptures
           ,
           
             he
             saith
          
           ,
           are
           no
           other
           in
           the
           hands
           of
           one
           who
           doth
           not
           submit
           his
           judgement
           in
           the
           interpretation
           of
           it
           to
           that
           of
           the
           Church
           ;
           the
           doing
           of
           which
           he
           makes
           the
           character
           of
           a
           meek
           and
           humble
           soul
           ,
           and
           the
           contrary
           of
           an
           arrogant
           and
           presumptuous
           spirit
           .
           2.
           
           That
           the
           ill
           consequences
           of
           permitting
           the
           promiscuous
           reading
           of
           Scripture
           were
           complained
           of
           by
           Henry
           the
           eighth
           ,
           who
           was
           the
           first
           that
           gave
           way
           to
           it
           ;
           and
           if
           his
           judgement
           ought
           not
           to
           be
           followed
           in
           after
           times
           ,
           let
           the
           dire
           effects
           of
           so
           many
           Sects
           and
           Fanaticisms
           as
           have
           risen
           in
           England
           from
           the
           reading
           of
           it
           ,
           bear
           witness
           .
           For
           all
           Heresies
           arise
           ,
           saith
           St.
           Austin
           ,
           from
           misunderstanding
           the
           Scriptures
           ;
           and
           therefore
           the
           Scripture
           being
           left
           as
           among
           Protestants
           to
           the
           private
           interpretation
           of
           every
           fanciful
           Spirit
           ,
           cannot
           be
           a
           most
           certain
           
           rule
           of
           faith
           and
           life
           .
           
             In
             which
             answer
             are
             three
             things
             to
             be
             discussed
             :
             1.
             
             Whether
             that
             prudential
             dispensing
             the
          
           Scriptures
           
             as
             he
             calls
             it
             ,
             be
             any
             hinderance
             to
             devotion
             or
             no
             ?
             2.
             
             Whether
             the
             reading
             of
             the
          
           Scriptures
           
             be
             the
             cause
             of
             the
             numbers
             of
          
           Sects
           and
           Fanaticisms
           
             which
             have
             been
             in
          
           England
           ?
           3.
           
           
             Whether
             our
             opinion
             concerning
             the
             reading
             and
             interpreting
          
           Scripture
           ,
           
             doth
             hinder
             it
             from
             being
             a
             most
             certain
             rule
             of
             faith
             and
             life
             ?
          
        
         
           1.
           
           Whether
           that
           prudential
           dispensing
           the
           Scriptures
           used
           in
           the
           Church
           of
           Rome
           ,
           doth
           hinder
           devotion
           or
           no
           ?
           This
           
             prudential
             dispensing
          
           I
           suppose
           he
           means
           ,
           the
           allowing
           no
           persons
           to
           read
           the
           Scriptures
           in
           their
           own
           tongue
           ,
           without
           licence
           under
           the
           hand
           of
           the
           Bishop
           or
           Inquisitor
           ,
           by
           the
           advice
           of
           the
           Priest
           or
           Confessor
           concerning
           the
           persons
           fitness
           for
           it
           ;
           and
           whosoever
           presumes
           to
           do
           otherwise
           ,
           is
           to
           be
           denyed
           absolution
           .
           For
           this
           is
           the
           express
           Command
           in
           the
           fourth
           Rule
           of
           the
           Index
           published
           by
           order
           of
           the
           
             Council
             of
             Trent
          
           ,
           and
           set
           forth
           by
           the
           authority
           of
           Pius
           the
           fourth
           ,
           and
           since
           by
           Clement
           the
           eighth
           ,
           
           and
           now
           lately
           inlarged
           by
           Alexander
           the
           seventh
           .
           And
           whether
           this
           tends
           to
           the
           promoting
           or
           discouraging
           the
           sincerity
           of
           devotion
           will
           appear
           ,
           
           by
           considering
           these
           things
           .
           1.
           
           That
           it
           is
           agreed
           on
           both
           sides
           ,
           that
           the
           Scriptures
           do
           contain
           in
           them
           the
           unquestionable
           
           Will
           of
           that
           God
           whom
           we
           are
           bound
           to
           serve
           .
           And
           it
           being
           the
           end
           of
           devotion
           (
           as
           it
           ought
           to
           be
           of
           our
           lives
           )
           to
           serve
           him
           ;
           what
           is
           there
           the
           mind
           of
           any
           one
           who
           sincerely
           desires
           to
           do
           it
           ,
           can
           be
           more
           inquisitive
           after
           ,
           or
           satisfied
           in
           ,
           than
           the
           rules
           God
           himself
           hath
           given
           for
           his
           own
           service
           ?
           Because
           it
           is
           so
           easie
           a
           matter
           for
           men
           to
           mistake
           in
           the
           wayes
           they
           choose
           to
           serve
           him
           in
           ;
           I
           see
           the
           world
           divided
           more
           scarce
           about
           any
           thing
           than
           this
           .
           Some
           think
           God
           ought
           to
           be
           worshipped
           by
           offering
           up
           Sacrifices
           to
           him
           of
           those
           things
           we
           receive
           from
           his
           bounty
           :
           Others
           ,
           that
           we
           ought
           to
           offer
           up
           none
           to
           him
           now
           ,
           but
           our selves
           in
           a
           holy
           life
           and
           actions
           .
           Some
           ,
           that
           God
           is
           pleased
           by
           abstaining
           from
           flesh
           or
           any
           living
           creature
           ;
           and
           others
           ,
           that
           he
           is
           much
           better
           pleased
           with
           eating
           Fish
           than
           Flesh
           ,
           and
           that
           a
           full
           meal
           of
           one
           is
           at
           some
           times
           mortification
           and
           fasting
           ;
           and
           eating
           temperately
           of
           the
           other
           ,
           is
           luxury
           and
           irreligion
           .
           Some
           think
           ,
           no
           sight
           more
           pleasing
           to
           God
           ,
           than
           to
           see
           men
           lash
           and
           whip
           themselves
           for
           their
           sins
           ,
           till
           the
           blood
           comes
           ;
           others
           that
           he
           is
           as
           well
           pleased
           at
           least
           ,
           with
           hearty
           repentance
           ,
           and
           sincere
           obedience
           without
           this
           .
           Some
           ,
           that
           frequent
           crossing
           themselves
           ,
           going
           in
           Pilgrimage
           to
           the
           Images
           of
           Saints
           ,
           baptizing
           Bells
           ,
           being
           sprinckled
           with
           holy
           water
           ,
           
           and
           buried
           in
           a
           Monks
           habit
           ,
           are
           great
           acts
           of
           devotion
           ;
           and
           others
           ,
           that
           they
           are
           superstitious
           fooleries
           .
           Some
           think
           that
           unless
           they
           make
           confession
           of
           their
           sins
           to
           a
           Priest
           ,
           they
           cannot
           be
           pardoned
           ;
           others
           ,
           that
           sincere
           confession
           to
           God
           ,
           is
           sufficient
           ,
           and
           the
           other
           never
           necessary
           to
           the
           pardon
           of
           sin
           ,
           though
           it
           may
           be
           sometimes
           useful
           to
           the
           ease
           of
           the
           sinner
           .
           Some
           ,
           that
           they
           honour
           God
           by
           setting
           up
           Images
           of
           him
           ,
           and
           worshipping
           them
           for
           his
           sake
           ,
           by
           addressing
           themselves
           to
           Saints
           and
           Angels
           to
           be
           Intercessors
           with
           him
           ;
           and
           others
           ,
           that
           they
           cannot
           dishonour
           God
           more
           ,
           than
           by
           these
           things
           .
           Some
           ,
           that
           they
           may
           pray
           for
           what
           they
           do
           not
           understand
           ,
           as
           well
           as
           what
           they
           do
           ;
           others
           ,
           that
           since
           men
           expect
           to
           be
           answered
           in
           their
           prayers
           ,
           they
           ought
           to
           understand
           what
           they
           say
           in
           them
           .
           Since
           these
           and
           other
           disputes
           are
           in
           the
           world
           ,
           not
           barely
           between
           Christians
           and
           those
           of
           other
           Religions
           ,
           but
           among
           Christians
           themselves
           ,
           what
           course
           should
           a
           person
           take
           ,
           who
           desires
           to
           be
           satisfied
           ?
           For
           he
           finds
           the
           several
           parties
           divided
           about
           them
           .
           Can
           any
           man
           imagine
           a
           better
           way
           ,
           if
           it
           could
           be
           hoped
           for
           ,
           than
           that
           God
           himself
           should
           interpose
           ,
           and
           declare
           his
           own
           mind
           according
           to
           what
           way
           they
           ought
           to
           serve
           him
           ?
           And
           this
           is
           acknowledged
           to
           be
           done
           already
           by
           all
           Christians
           in
           the
           Scriptures
           ;
           
           and
           after
           all
           this
           ,
           must
           not
           all
           persons
           concerned
           ,
           be
           allowed
           to
           enquire
           into
           that
           which
           is
           owned
           to
           be
           the
           will
           of
           God
           ?
           Or
           do
           they
           think
           that
           ordinary
           people
           ,
           that
           understand
           not
           Latin
           or
           Greek
           ,
           ought
           not
           to
           be
           concerned
           what
           becomes
           of
           their
           souls
           ?
           If
           they
           be
           and
           do
           in
           good
           earnest
           desire
           to
           know
           how
           to
           please
           God
           ,
           and
           to
           serve
           him
           ;
           what
           directions
           will
           they
           give
           him
           ?
           If
           they
           tell
           him
           ,
           
             they
             must
             do
             as
             they
             are
             bidden
          
           ;
           true
           ,
           say
           they
           ,
           if
           we
           were
           to
           worship
           you
           for
           Gods
           ,
           we
           would
           do
           as
           you
           bid
           us
           ,
           for
           we
           think
           it
           fitting
           to
           serve
           God
           in
           his
           own
           way
           .
           But
           we
           would
           know
           ,
           whether
           that
           God
           whom
           we
           serve
           ,
           hath
           given
           us
           any
           rules
           for
           his
           worship
           or
           no
           ?
           Yes
           ,
           say
           the
           Priests
           of
           the
           
             Roman
             Church
             ,
             he
             hath
             done
             so
             ,
             but
             it
             is
             not
             fit
             for
             you
             to
             see
             them
             .
          
           To
           what
           end
           ,
           say
           the
           people
           then
           ,
           were
           they
           given
           ,
           if
           they
           may
           not
           be
           seen
           ?
           How
           shall
           we
           know
           whether
           we
           keep
           them
           or
           no
           ,
           or
           will
           you
           take
           upon
           you
           the
           guilt
           of
           our
           sins
           in
           disobeying
           his
           Will
           ,
           since
           you
           will
           not
           let
           us
           know
           what
           it
           is
           ?
           This
           seems
           to
           be
           a
           very
           just
           and
           reasonable
           request
           ,
           and
           I
           fear
           it
           will
           one
           day
           fall
           heavy
           upon
           those
           ,
           who
           conceal
           that
           which
           they
           confess
           to
           be
           the
           Will
           of
           God
           from
           the
           knowledge
           of
           the
           people
           .
           And
           it
           hath
           been
           ingenuously
           acknowledged
           by
           some
           in
           the
           
             Roman
             Church
          
           ,
           that
           the
           people
           would
           never
           be
           kept
           to
           that
           way
           of
           devotion
           they
           are
           in
           there
           ,
           if
           
           they
           were
           suffered
           to
           read
           the
           Scriptures
           ;
           but
           the
           more
           shame
           the
           mean
           time
           for
           those
           who
           impose
           such
           things
           upon
           them
           under
           a
           pretence
           of
           devotion
           which
           are
           so
           repugnant
           to
           the
           Will
           of
           God.
           But
           the
           same
           reason
           which
           hath
           made
           them
           leave
           out
           the
           
             second
             Commandment
          
           in
           their
           offices
           of
           devotion
           ,
           hath
           brought
           them
           to
           so
           severe
           a
           prohibition
           of
           reading
           the
           Scriptures
           in
           a
           known
           language
           ,
           but
           where
           themselves
           are
           already
           so
           secure
           of
           the
           persons
           that
           they
           dare
           to
           give
           way
           to
           it
           :
           and
           that
           is
           ,
           lest
           their
           consciences
           should
           start
           and
           boggle
           at
           the
           breaking
           a
           command
           of
           God
           ,
           when
           they
           pretended
           to
           serve
           him
           .
        
         
           §
           .
           9.
           2.
           
           That
           no
           objection
           can
           be
           now
           made
           against
           the
           peoples
           reading
           the
           Scriptures
           ,
           
           but
           would
           have
           held
           against
           the
           publishing
           them
           in
           a
           language
           to
           be
           understood
           by
           the
           people
           .
           For
           were
           the
           people
           less
           ignorant
           and
           heady
           ,
           less
           presumptuous
           and
           opinionative
           then
           ,
           than
           they
           are
           now
           ?
           Was
           not
           there
           the
           same
           danger
           of
           mistaking
           their
           sense
           at
           that
           time
           ?
           Was
           not
           the
           people
           of
           Israel
           as
           refractory
           and
           disobedient
           as
           any
           have
           been
           since
           ?
           Were
           they
           not
           as
           apt
           to
           quarrel
           with
           divine
           Laws
           and
           the
           authority
           God
           had
           set
           up
           among
           them
           ?
           Did
           not
           they
           fall
           into
           Sects
           and
           divers
           opinions
           by
           misunderstanding
           the
           Law
           ?
           yet
           were
           these
           reasons
           then
           thought
           sufficient
           for
           God
           not
           to
           make
           known
           his
           Law
           
           to
           all
           the
           people
           ;
           but
           to
           commit
           it
           only
           to
           Aaron
           and
           the
           Priests
           for
           them
           prudentially
           to
           dispense
           it
           to
           them
           ?
           No
           ;
           so
           far
           from
           it
           ,
           that
           strict
           care
           was
           taken
           to
           make
           the
           people
           understand
           it
           ,
           particular
           commands
           given
           for
           this
           very
           end
           ,
           and
           the
           Law
           on
           purpose
           declared
           to
           be
           easie
           and
           intelligible
           ,
           that
           they
           might
           not
           make
           its
           obscurity
           a
           pretence
           for
           their
           Ignorance
           .
           Was
           not
           this
           Law
           given
           them
           as
           a
           rule
           to
           direct
           themselves
           by
           ?
           Were
           not
           all
           sent
           to
           this
           to
           learn
           to
           govern
           their
           actions
           ?
           
           
             Wherewithall
             shall
             a
             young
             man
             cleanse
             his
             wayes
             ,
             by
             taking
             heed
             thereto
             according
             to
             thy
             word
             .
          
           Is
           not
           this
           Law
           said
           to
           
             convert
             the
             soul
          
           ,
           
           
             and
             to
             make
             wise
             the
             simple
             ?
          
           and
           was
           that
           done
           by
           
             not
             understanding
          
           it
           ?
           Was
           it
           not
           the
           delight
           ,
           exercise
           ,
           and
           continual
           Meditation
           of
           those
           who
           were
           truly
           devout
           among
           them
           ?
           But
           how
           comes
           our
           case
           to
           be
           so
           much
           worse
           under
           Christianity
           ?
           Is
           the
           Law
           of
           Christ
           so
           much
           more
           difficult
           and
           obscure
           than
           the
           Law
           of
           Moses
           ?
           Is
           not
           his
           Sermon
           on
           the
           Mount
           ,
           wherein
           he
           delivers
           the
           rules
           of
           a
           
             Christian
             Life
          
           ,
           as
           plain
           as
           any
           Chapter
           in
           Leviticus
           ?
           What
           doth
           the
           Gospel
           teach
           men
           ,
           but
           to
           be
           and
           to
           do
           good
           ,
           to
           love
           all
           men
           ,
           and
           to
           love
           God
           above
           all
           ,
           to
           believe
           in
           Christ
           and
           to
           obey
           his
           commands
           ,
           to
           repent
           of
           sins
           past
           and
           to
           live
           no
           longer
           in
           them
           ,
           and
           in
           short
           ,
           so
           to
           live
           in
           this
           world
           as
           they
           hope
           to
           live
           
           with
           God
           in
           happiness
           hereafter
           ?
           And
           are
           these
           things
           so
           hard
           to
           be
           understood
           ,
           that
           the
           people
           ought
           not
           to
           be
           made
           acquainted
           with
           them
           in
           their
           own
           language
           ?
           Or
           is
           there
           any
           danger
           they
           should
           know
           them
           too
           well
           ?
           Was
           ever
           the
           Law
           of
           Moses
           more
           perverted
           by
           false
           interpretations
           than
           in
           our
           Saviours
           time
           by
           the
           Scribes
           and
           Pharisees
           ?
           Why
           doth
           not
           he
           then
           take
           some
           other
           care
           for
           his
           own
           Law
           to
           prevent
           this
           for
           the
           future
           ,
           if
           that
           had
           been
           judged
           by
           him
           the
           proper
           way
           of
           cure
           ?
           But
           thereby
           we
           see
           the
           mistakes
           of
           the
           people
           are
           owing
           to
           their
           Teachers
           ,
           and
           there
           can
           be
           no
           means
           to
           prevent
           errours
           in
           the
           people
           but
           by
           stopping
           them
           at
           the
           fountain
           heads
           from
           whence
           they
           run
           down
           among
           them
           .
           For
           the
           common
           people
           might
           have
           had
           a
           better
           notion
           of
           Religion
           ,
           if
           their
           minds
           had
           not
           been
           corrupted
           by
           the
           traditions
           and
           Glosses
           of
           the
           Pharisees
           .
           Therefore
           methinks
           they
           have
           not
           gone
           the
           wisest
           way
           to
           work
           in
           the
           Church
           of
           Rome
           ;
           instead
           of
           this
           
             prudential
             dispensing
             the
             Scriptures
          
           ,
           their
           only
           way
           had
           been
           to
           have
           destroyed
           them
           ,
           as
           Dioclesian
           their
           predecessour
           in
           this
           kind
           of
           prudence
           once
           designed
           .
           For
           let
           them
           assure
           themselves
           ,
           they
           who
           understand
           Greek
           and
           Latin
           are
           the
           persons
           they
           have
           ten
           times
           more
           cause
           to
           fear
           than
           the
           common
           people
           .
           And
           considering
           the
           advantage
           they
           once
           had
           
           by
           the
           horrible
           Ignorance
           of
           Priests
           and
           people
           ,
           it
           must
           be
           imputed
           only
           to
           the
           watchful
           eye
           of
           Divine
           Providence
           ,
           that
           the
           Scriptures
           (
           being
           of
           so
           little
           use
           in
           the
           
             Roman
             Church
          
           )
           have
           been
           preserved
           entire
           to
           our
           dayes
           .
           There
           had
           been
           no
           such
           means
           in
           the
           world
           to
           have
           prevented
           a
           Reformation
           as
           this
           ;
           for
           they
           are
           not
           out
           when
           they
           take
           the
           Scripture
           so
           much
           for
           their
           enemy
           ,
           as
           appears
           by
           the
           force
           and
           restraint
           they
           put
           upon
           it
           ,
           and
           the
           fear
           and
           jealousie
           they
           are
           in
           about
           it
           continually
           .
           If
           it
           had
           not
           been
           for
           this
           ,
           would
           any
           one
           have
           compared
           the
           Scriptures
           ,
           in
           the
           hands
           of
           the
           common
           people
           as
           my
           Adversary
           doth
           ,
           
             to
             a
             Sword
             in
             a
             mad
             mans
             hand
             ?
          
           Is
           it
           of
           so
           destructive
           a
           Nature
           ,
           and
           framed
           for
           no
           other
           use
           than
           a
           sword
           is
           ?
           which
           nothing
           but
           discretion
           keeps
           a
           man
           from
           doing
           mischief
           by
           ;
           and
           all
           the
           way
           a
           man
           hath
           (
           though
           never
           so
           meek
           and
           humble
           )
           to
           defend
           himself
           by
           it
           ,
           is
           by
           destroying
           his
           enemy
           with
           it
           ,
           if
           he
           continues
           his
           assault
           .
           These
           expressions
           do
           not
           argue
           any
           kindness
           to
           the
           Scripture
           ,
           nor
           an
           apprehension
           of
           any
           great
           good
           comes
           to
           the
           world
           by
           it
           ;
           but
           that
           really
           men
           might
           have
           been
           more
           at
           ease
           and
           fewer
           differences
           in
           Religion
           had
           happened
           ,
           if
           all
           the
           Copies
           of
           the
           Bible
           had
           been
           lost
           assoon
           as
           the
           Pope
           had
           placed
           himself
           in
           his
           infallible
           Chair
           .
           This
           design
           was
           once
           attempted
           ,
           as
           I
           shall
           shew
           afterwards
           ,
           
           but
           failed
           of
           success
           :
           and
           I
           know
           not
           how
           far
           the
           principles
           of
           this
           prudence
           may
           carry
           them
           ,
           if
           ever
           such
           a
           season
           should
           fall
           into
           their
           hands
           again
           ;
           having
           found
           so
           much
           trouble
           to
           them
           from
           the
           Scriptures
           and
           so
           little
           benefit
           by
           them
           ,
           their
           Church
           being
           once
           owned
           as
           infallible
           .
           For
           I
           would
           fain
           know
           whether
           the
           Scripture
           hath
           not
           done
           more
           mischief
           according
           to
           them
           in
           the
           hands
           of
           the
           Reformers
           ,
           than
           it
           can
           be
           supposed
           to
           do
           in
           the
           hands
           of
           the
           
             common
             people
          
           .
           If
           it
           must
           be
           
             a
             sword
             in
             a
             mad
             mans
             hand
             ,
          
           whether
           the
           more
           strength
           and
           cunning
           such
           a
           one
           hath
           ,
           he
           be
           not
           capable
           of
           doing
           so
           much
           the
           more
           mischief
           by
           it
           ?
           And
           if
           it
           were
           possible
           to
           get
           it
           out
           of
           such
           a
           mans
           hands
           ,
           whether
           it
           were
           not
           the
           highest
           prudence
           ,
           and
           care
           of
           the
           publick
           safety
           to
           do
           it
           ?
           It
           can
           be
           then
           nothing
           but
           the
           impossibility
           of
           the
           thing
           ,
           which
           makes
           them
           suffer
           the
           Scripture
           to
           be
           in
           the
           hands
           of
           any
           who
           are
           capable
           of
           doing
           mischief
           by
           it
           ;
           and
           the
           more
           mischief
           they
           may
           do
           ,
           the
           more
           desirable
           and
           prudential
           it
           is
           to
           take
           it
           from
           them
           .
           But
           all
           men
           see
           none
           are
           so
           capable
           of
           doing
           mischief
           thereby
           ,
           as
           men
           of
           the
           greatest
           wit
           and
           learning
           ,
           and
           that
           have
           the
           fairest
           appearance
           of
           piety
           to
           the
           world
           :
           the
           consequence
           then
           of
           this
           doctrine
           is
           ,
           if
           pursued
           to
           the
           true
           design
           of
           it
           ,
           that
           the
           Scripture
           should
           be
           kept
           if
           possible
           out
           
           of
           the
           hands
           of
           the
           most
           subtle
           ,
           learned
           and
           pious
           men
           above
           all
           others
           ,
           if
           they
           be
           not
           true
           to
           the
           interests
           of
           the
           
             Roman
             Church
          
           ?
           It
           is
           but
           a
           meer
           shew
           to
           pretend
           only
           to
           keep
           the
           people
           in
           order
           ,
           (
           for
           when
           are
           they
           otherwise
           but
           when
           cunning
           men
           have
           the
           managing
           of
           them
           ?
           )
           the
           true
           meaning
           of
           this
           principle
           is
           ,
           that
           it
           will
           never
           be
           well
           with
           the
           World
           till
           the
           Books
           of
           Scripture
           are
           all
           burnt
           which
           are
           abroad
           ,
           and
           that
           only
           one
           Original
           be
           preserved
           in
           the
           Vatican
           to
           justifie
           the
           Popes
           title
           to
           Infallibility
           ,
           and
           that
           (
           as
           the
           
             Sybilline
             Oracles
          
           of
           old
           ,
           )
           never
           to
           be
           consulted
           but
           in
           cases
           of
           great
           extremity
           ,
           and
           that
           under
           the
           inspection
           of
           some
           very
           trusty
           officers
           ,
           nor
           to
           be
           interpreted
           but
           by
           the
           Pope
           himself
           .
           If
           I
           were
           of
           the
           Church
           of
           Rome
           ,
           and
           owned
           the
           principles
           of
           it
           ,
           I
           must
           needs
           have
           condemned
           the
           great
           men
           of
           it
           in
           former
           times
           for
           want
           of
           Prudence
           in
           this
           matter
           ;
           That
           would
           have
           served
           their
           turn
           much
           better
           than
           forging
           so
           many
           
             decretal
             Epistles
          
           ,
           falsifying
           so
           many
           testimonies
           ,
           perverting
           so
           many
           Texts
           of
           Scripture
           to
           maintain
           the
           dignity
           of
           the
           
             Papal
             Chair
          
           .
           There
           was
           only
           one
           small
           circumstance
           wanting
           ,
           (
           their
           good
           will
           we
           have
           no
           cause
           to
           question
           )
           and
           that
           was
           the
           possibility
           of
           it
           ;
           for
           although
           the
           
             Roman
             Church
          
           called
           it self
           Catholick
           ,
           they
           were
           wise
           enough
           
           to
           know
           ,
           there
           were
           many
           considerable
           Churches
           in
           the
           world
           besides
           theirs
           ,
           where
           the
           Scriptures
           were
           preserved
           ,
           and
           from
           whence
           copies
           might
           be
           procured
           by
           persons
           who
           would
           be
           so
           much
           the
           more
           inquisitive
           ,
           the
           more
           they
           were
           forbidden
           to
           get
           it
           .
           Therefore
           they
           pitched
           upon
           an
           easier
           way
           ,
           and
           finding
           the
           people
           under
           a
           very
           competent
           degree
           of
           Ignorance
           ,
           they
           indulged
           them
           and
           soothed
           them
           up
           in
           it
           ,
           and
           told
           them
           they
           could
           never
           miss
           the
           way
           to
           Heaven
           ,
           though
           never
           so
           narrow
           ,
           in
           the
           dark
           .
           Their
           only
           danger
           was
           too
           much
           light
           ,
           for
           then
           probably
           they
           might
           be
           in
           a
           great
           dispute
           ,
           whether
           the
           
             broad
             way
          
           was
           not
           the
           true
           ;
           for
           there
           they
           saw
           most
           of
           their
           Friends
           and
           Leaders
           .
           And
           while
           they
           kept
           the
           people
           in
           this
           profound
           Ignorance
           and
           superstition
           ,
           they
           jogged
           on
           in
           their
           opinion
           ,
           as
           securely
           to
           Heaven
           ,
           as
           
             Ignatius
             Loyola's
          
           Mule
           did
           to
           Mount-serrat
           ,
           
           when
           he
           laid
           his
           Bridle
           on
           his
           neck
           ,
           to
           see
           whether
           he
           would
           take
           the
           way
           to
           pursue
           the
           Moor
           ,
           
           which
           was
           the
           more
           beaten
           track
           ,
           or
           the
           more
           craggy
           and
           untrodden
           way
           to
           that
           place
           of
           devotion
           ,
           and
           by
           a
           mighty
           providence
           ,
           (
           and
           I
           suppose
           a
           little
           help
           of
           the
           Rider
           )
           the
           Beast
           took
           the
           more
           narrow
           way
           .
           But
           when
           persons
           began
           to
           be
           awakened
           by
           learning
           ,
           and
           thereby
           grew
           inquisitive
           in
           all
           matters
           and
           so
           by
           degrees
           in
           those
           of
           Religion
           ,
           they
           then
           
           espied
           their
           errour
           in
           letting
           such
           a
           Book
           lye
           abroad
           in
           so
           many
           hands
           ,
           from
           whence
           so
           many
           irresistible
           arguments
           were
           drawn
           against
           the
           Doctrine
           and
           practices
           of
           the
           
             Roman
             Church
          
           .
           This
           I
           assure
           my self
           ,
           is
           the
           true
           ground
           of
           the
           quarrels
           against
           the
           Reading
           the
           Scriptures
           ;
           but
           that
           being
           now
           irremediable
           ,
           they
           betake
           themselves
           to
           smaller
           arts
           ,
           and
           endeavour
           to
           hinder
           any
           one
           particular
           person
           whom
           they
           have
           the
           least
           suspicion
           of
           ,
           from
           meddling
           with
           a
           Book
           so
           dangerous
           to
           their
           Church
           and
           Religion
           .
        
         
           §
           .
           10.
           
           For
           if
           this
           were
           not
           it
           ,
           
           what
           makes
           them
           to
           be
           more
           jealous
           of
           the
           use
           of
           the
           Scriptures
           ,
           than
           ever
           the
           Christians
           were
           in
           former
           Ages
           ?
           Was
           there
           not
           much
           more
           danger
           of
           misunderstanding
           the
           Doctrine
           of
           the
           Gospel
           at
           first
           than
           ever
           after
           ?
           Nay
           were
           there
           not
           very
           many
           who
           were
           false
           Apostles
           and
           great
           and
           dangerous
           Hereticks
           ,
           presumptuous
           and
           arrogant
           ,
           if
           ever
           any
           were
           ?
           But
           did
           Christ
           or
           his
           Apostles
           for
           all
           this
           ,
           think
           it
           unfit
           to
           communicate
           the
           doctrine
           of
           the
           Gospel
           to
           the
           people
           ;
           or
           were
           the
           Books
           containing
           it
           written
           in
           Languages
           not
           to
           be
           understood
           by
           them
           ?
           no
           ,
           they
           chose
           the
           most
           popular
           languages
           of
           that
           time
           ,
           most
           largely
           spread
           and
           generally
           understood
           .
           The
           Apostles
           never
           told
           their
           Disciples
           of
           the
           danger
           of
           reading
           the
           Divine
           Writings
           that
           were
           among
           
           them
           ,
           when
           they
           were
           first
           spread
           abroad
           ;
           and
           never
           so
           proper
           a
           season
           to
           give
           them
           caution
           as
           then
           .
           But
           instead
           of
           that
           ,
           
           they
           advise
           them
           
             to
             take
             heed
             to
             the
             sure
             word
             of
             Prophecy
             ,
          
           and
           that
           they
           did
           well
           therein
           ,
           
           that
           
             the
             Scriptures
             were
             written
             for
             their
             instruction
             and
             comfort
             ,
          
           
           that
           
             being
             divinely
             inspired
             they
             were
             able
             to
             make
             them
             wise
             unto
             salvation
             .
          
           What
           ,
           did
           the
           Apostles
           never
           imagine
           all
           this
           while
           the
           ill
           use
           that
           might
           be
           made
           of
           them
           by
           men
           of
           perverse
           minds
           ?
           yes
           ,
           they
           knew
           it
           as
           well
           as
           any
           ,
           and
           did
           foretell
           Schismes
           and
           Heresies
           that
           should
           be
           in
           the
           Church
           ,
           and
           saw
           them
           in
           their
           own
           dayes
           ;
           and
           yet
           poor
           men
           ,
           wanted
           that
           
             exquisite
             prudence
             of
             the
             Roman
             Church
             ,
          
           to
           prevent
           them
           ,
           by
           so
           happy
           an
           expedient
           as
           when
           they
           had
           written
           Epistles
           to
           several
           Churches
           ,
           to
           forbid
           the
           promiscuous
           reading
           of
           them
           .
           But
           it
           may
           be
           ,
           it
           was
           the
           awe
           of
           the
           Apostles
           and
           their
           infallible
           Spirit
           in
           interpreting
           Scripture
           ,
           made
           this
           prohibition
           not
           so
           necessary
           in
           their
           own
           time
           ;
           did
           the
           Church
           then
           find
           it
           necessary
           to
           restrain
           the
           people
           after
           their
           Decease
           ?
           We
           have
           an
           occasion
           soon
           after
           given
           ,
           wherein
           to
           see
           the
           opinion
           of
           the
           Church
           at
           that
           time
           ;
           the
           Church
           of
           Corinth
           fell
           into
           a
           grievous
           Schisme
           and
           opposition
           to
           their
           spiritual
           Governours
           :
           upon
           this
           Clemens
           writes
           his
           Epistle
           to
           them
           ,
           wherein
           he
           is
           so
           far
           from
           forbidding
           the
           use
           of
           Scripture
           
           to
           them
           to
           preserve
           unity
           ,
           that
           he
           bidds
           them
           
             look
             diligently
             into
             the
             Scriptures
             ,
             
             which
             are
             the
             true
             Oracles
             of
             the
             Holy
             Ghost
             :
          
           and
           afterwards
           ,
           
             take
             St.
          
           Pauls
           
             Epistle
             into
             your
             hands
          
           ,
           
           
             and
             consider
             what
             he
             saith
             and
             commends
             them
             very
             much
             for
             being
             skilled
             in
             the
             Scriptures
             :
          
           
           Beloved
           ,
           saith
           he
           ,
           
             ye
             have
             known
             ,
             and
             very
             well
             known
             the
             holy
             Scriptures
             ,
             and
             ye
             have
             throughly
             looked
             into
             the
             Oracles
             of
             God
             ,
             therefore
             call
             them
             to
             mind
             .
          
           Which
           language
           is
           as
           far
           different
           from
           that
           of
           the
           
             Roman
             Church
          
           ,
           as
           the
           Church
           of
           that
           Age
           is
           from
           theirs
           .
           Nay
           the
           counterfeit
           Clemens
           (
           whom
           they
           can
           make
           use
           of
           upon
           other
           occasions
           )
           is
           as
           express
           in
           this
           matter
           as
           the
           true
           .
           For
           he
           perswades
           private
           Christians
           
             to
             continual
             meditation
             in
             the
             Scriptures
             ,
          
           
           which
           he
           calls
           
             the
             Oracles
             of
             Christ
             ;
             and
             that
             this
             is
             the
             best
             imployment
             of
             their
             retirements
             .
          
           But
           we
           need
           not
           use
           his
           testimony
           in
           this
           matter
           ,
           nor
           the
           old
           Edition
           of
           Ignatius
           ,
           wherein
           Parents
           are
           bid
           
             to
             instruct
             their
             Children
             in
             the
             Holy
             Scriptures
             ,
          
           
           nor
           that
           saying
           of
           Polycarp
           to
           the
           Philippians
           out
           of
           the
           old
           
             Latin
             Edition
             ,
             I
             am
             confident
             you
             are
             well
             studied
             in
             the
             Scriptures
          
           ;
           for
           in
           the
           Greek
           yet
           preserved
           ,
           he
           exhorts
           them
           
             to
             the
             reading
             of
             St.
          
           Pauls
           
             Epistles
             that
             they
             might
             be
             built
             up
             in
             the
             faith
             .
          
           
           So
           little
           did
           these
           holy
           men
           dream
           of
           such
           a
           
             prudent
             dispensing
             the
             Scriptures
          
           among
           them
           ,
           for
           fear
           of
           mischief
           they
           
           might
           do
           themselves
           or
           others
           by
           them
           .
           
             Clemens
             Alexandrinus
          
           mentions
           
             the
             reading
             the
             Scriptures
             among
             Christians
             before
             their
             Meales
             ,
          
           
           
             and
             Psalmes
             and
             Hymns
             at
             them
             ;
             and
             Tertullian
          
           mentions
           the
           same
           custome
           .
           
           Origen
           in
           the
           
             Greek
             Commentaries
          
           lately
           published
           ,
           perswades
           Christians
           
             by
             all
             means
          
           ,
           
           
             by
             attending
             to
             Reading
             ,
             Prayer
             ,
             Teaching
             ,
             Meditation
             therein
             day
             and
             night
             ,
             to
             lay
             up
             in
             their
             hearts
             not
             only
             the
             new
             Oracles
             of
             the
             Gospell
             ,
             Apostles
             and
             Apocalypse
             ,
             but
             the
             old
             ones
             too
             of
             the
             Law
             and
             the
             Prophets
             .
          
           And
           elsewhere
           tells
           his
           hearers
           ,
           
           
             they
             ought
             not
             to
             be
             discouraged
             if
             they
             met
             with
             difficulties
             in
             reading
             the
             Scriptures
             :
             for
             there
             was
             great
             benefit
             to
             be
             had
             by
             them
             .
          
           But
           lest
           it
           should
           be
           thought
           he
           speaks
           here
           only
           of
           publick
           reading
           the
           Scriptures
           ,
           in
           his
           Homilies
           on
           Leviticus
           he
           speaks
           plainly
           ,
           
             that
             he
             would
             not
             only
             have
             them
             hear
             the
             Word
             of
             God
             in
             publick
             ,
          
           
           
             but
             to
             be
             exercised
             and
             meditate
             therein
             in
             their
             houses
             night
             and
             day
             ;
             For
             Christ
             is
             every
             where
             present
             ,
             and
             therefore
             they
             are
             commanded
             in
             the
             Law
             ,
             to
             meditate
             therein
             upon
             their
             journeys
             ,
             and
             when
             they
             sit
             in
             their
             houses
             ,
             and
             when
             they
             lye
             down
             and
             rise
             up
             .
          
           But
           had
           not
           the
           Church
           yet
           experience
           enough
           of
           the
           mischief
           of
           permitting
           the
           Scriptures
           to
           the
           people
           ?
           Were
           there
           ever
           greater
           and
           more
           notorious
           heresies
           than
           in
           those
           first
           ages
           of
           the
           Church
           ,
           and
           those
           arising
           
           from
           perverting
           the
           words
           and
           designes
           of
           the
           Scriptures
           ?
           But
           did
           the
           Church
           yet
           afterwards
           grow
           wiser
           in
           the
           sense
           of
           the
           
             Roman
             Church
          
           ?
           In
           the
           time
           of
           the
           four
           
             General
             Councils
          
           they
           had
           tryal
           enough
           of
           the
           mischief
           of
           Heresies
           ,
           but
           did
           the
           Fathers
           of
           the
           Church
           forbid
           the
           reading
           the
           Scriptures
           on
           that
           account
           ?
           No
           ,
           but
           instead
           of
           that
           they
           commend
           the
           Scriptures
           to
           all
           ,
           
             as
             the
             best
             remedy
             for
             all
             passions
             of
             the
             mind
             ,
          
           so
           St.
           Basil
           ,
           
           and
           St.
           Hierome
           call
           it
           ,
           and
           this
           latter
           commends
           nothing
           more
           to
           the
           Women
           he
           instructed
           in
           devotion
           ,
           
             than
             constant
             reading
             the
             Scriptures
          
           ;
           and
           withall
           they
           say
           
             that
             infinite
             evils
             do
             arise
             from
             ignorance
             of
             the
             Scriptures
          
           ;
           
           
             from
             hence
             most
             part
             of
             Heresies
             have
             come
             ,
             from
             hence
             a
             negligent
             and
             careless
             life
             ;
             and
             unfruitful
             labours
             .
          
           Nay
           so
           frequent
           ,
           so
           earnest
           and
           vehement
           is
           St.
           Chrysostome
           in
           this
           matter
           of
           recommending
           the
           reading
           of
           Scriptures
           ,
           that
           those
           of
           the
           
             Roman
             Church
          
           have
           no
           other
           way
           to
           answer
           him
           ,
           but
           by
           saying
           
             he
             speaks
             hyperbolically
          
           ;
           which
           in
           plain
           English
           is
           ,
           he
           speaks
           too
           much
           of
           it
           .
           But
           how
           far
           different
           were
           the
           opinions
           of
           the
           wise
           men
           of
           the
           Church
           in
           those
           times
           ,
           from
           what
           those
           have
           thought
           who
           understood
           the
           interest
           of
           the
           
             Roman
             Church
          
           best
           ?
           We
           may
           see
           what
           the
           opinion
           of
           the
           latter
           is
           ,
           by
           the
           counsel
           given
           to
           Iulius
           3.
           by
           the
           Bishops
           met
           at
           Bononia
           for
           that
           end
           ,
           
           to
           give
           the
           best
           advice
           they
           could
           for
           restoring
           the
           dignity
           of
           the
           
             Roman
             See
          
           ,
           
           
             that
             which
             was
             the
             greatest
             and
             weightiest
             of
             all
             ,
          
           they
           said
           ,
           
             they
             reserved
             to
             the
             last
             ,
             which
             was
             that
             by
             all
             means
             as
             little
             of
             the
             Gospel
             as
             might
             be
             especially
             in
             the
             vulgar
             tongue
             ,
             be
             read
             in
             the
             Cities
             under
             his
             jurisdiction
             ;
             and
             that
             little
             which
             was
             in
             the
             Mass
             ought
             to
             be
             sufficient
             ;
             neither
             should
             it
             be
             permitted
             to
             any
             mortal
             to
             read
             more
             .
             For
             as
             long
             as
             men
             were
             contented
             with
             that
             little
             ,
             all
             things
             went
             well
             with
             them
             ,
             but
             quite
             otherwise
             since
             more
             was
             commonly
             read
             .
             For
             this
             ,
             in
             short
             ,
             is
             that
             Book
             ,
          
           say
           they
           ,
           
             which
             above
             all
             others
             hath
             raised
             those
             Tempests
             and
             Whirlewinds
             ,
             which
             we
             are
             almost
             carryed
             away
             with
             :
             And
             in
             truth
             ,
             if
             any
             one
             diligently
             considers
             it
             ,
             and
             compares
             it
             with
             what
             is
             done
             in
             our
             Churches
             ,
             will
             find
             them
             very
             contrary
             to
             each
             other
             ;
             and
             our
             very
             doctrine
             not
             only
             to
             be
             different
             from
             it
             but
             repugnant
             to
             it
             .
          
           A
           very
           fair
           and
           ingenuos
           confession
           !
           and
           if
           self-condemned
           persons
           be
           Hereticks
           ,
           there
           can
           be
           none
           greater
           than
           those
           of
           the
           
             Roman
             Church
          
           ,
           especially
           the
           
             prudential
             men
          
           in
           it
           ,
           such
           as
           these
           certainly
           were
           ,
           whom
           the
           Pope
           singled
           out
           to
           give
           advice
           in
           these
           matters
           .
           But
           how
           different
           is
           the
           wisdom
           of
           the
           
             Children
             of
             this
             world
          
           from
           that
           of
           the
           
             Children
             of
             Light
          
           !
           We
           have
           already
           seen
           
           what
           another
           kind
           of
           judgement
           the
           ancient
           Fathers
           had
           of
           the
           usefulness
           of
           Scriptures
           to
           the
           people
           ,
           than
           they
           have
           in
           the
           
             Roman
             Church
          
           :
           but
           we
           need
           not
           more
           to
           prove
           it
           ,
           since
           it
           is
           acknowledged
           by
           those
           who
           are
           against
           the
           reading
           the
           Scriptures
           by
           the
           people
           ,
           that
           it
           was
           otherwise
           in
           the
           
             Primitive
             Church
          
           ;
           so
           
             Alphonsus
             à
             Castro
          
           and
           
             Sixtus
             Senensis
          
           confess
           .
           
           Espencaeus
           quotes
           many
           plain
           places
           from
           St.
           Austin
           and
           St.
           Chrysostom
           to
           prove
           ,
           
           that
           the
           people
           ought
           to
           be
           very
           diligent
           in
           reading
           the
           Scriptures
           in
           their
           own
           houses
           ,
           and
           that
           nothing
           should
           excuse
           them
           from
           it
           :
           
           and
           confesseth
           that
           St.
           Pauls
           precept
           ,
           Colos.
           3.
           
             let
             the
             word
             of
             God
             dwell
             richly
             in
             you
          
           was
           intended
           for
           the
           people
           ,
           and
           that
           they
           ought
           to
           have
           it
           among
           them
           not
           only
           sufficiently
           but
           abundantly
           .
           The
           sum
           of
           this
           argument
           is
           ,
           that
           the
           reasons
           now
           urged
           against
           the
           peoples
           Reading
           the
           Scriptures
           would
           have
           held
           against
           the
           publishing
           of
           them
           in
           a
           language
           to
           be
           understood
           by
           the
           people
           ;
           that
           they
           saw
           the
           same
           inconveniencies
           which
           are
           objected
           now
           ,
           and
           yet
           commended
           the
           reading
           the
           Scriptures
           to
           all
           ,
           that
           in
           all
           the
           primitive
           Church
           ,
           the
           practice
           was
           not
           only
           retained
           but
           vehemently
           urged
           ,
           after
           all
           the
           Heresies
           which
           had
           risen
           in
           the
           Church
           in
           
           their
           time
           ;
           and
           therefore
           for
           the
           Church
           of
           Rome
           to
           account
           it
           wisdome
           to
           keep
           the
           people
           from
           it
           ,
           is
           to
           charge
           not
           only
           the
           Fathers
           of
           the
           Church
           with
           folly
           ,
           but
           the
           Apostles
           ,
           and
           our
           Saviour
           ,
           and
           God
           himself
           .
        
      
       
         
         
           CHAP.
           IV.
           Of
           the
           Fanaticism
           of
           the
           Roman
           Church
           .
        
         
           
             The
             unreasonableness
             of
             objecting
             Sects
             and
             Fanaticisms
             to
             us
             as
             the
             effects
             of
             reading
             the
             Scriptures
             .
             Fanaticism
             countenanced
             in
             the
             Roman
             Church
             ,
             but
             condemned
             by
             ours
             .
             Private
             revelations
             made
             among
             them
             the
             grounds
             of
             believing
             some
             points
             of
             doctrine
             ,
             proved
             from
             their
             own
             Authors
             .
             Of
             the
             Revelations
             pleaded
             for
             the
             immaculate
             Conception
             .
             The
             Revelations
             of
             S.
             Brigitt
             and
             S.
             Catharin
             directly
             contrary
             in
             this
             point
             ,
             yet
             both
             owned
             in
             the
             Church
             of
             Rome
             .
             The
             large
             approbations
             of
             S.
             Brigitts
             by
             Popes
             and
             Councils
             ;
             and
             both
             their
             revelations
             acknowledged
             to
             be
             divine
             in
             the
             lessons
             read
             upon
             their
             dayes
             .
             S.
             Catharines
             wonderful
             faculty
             of
             smelling
             souls
             ,
             a
             gift
             peculiar
             to
             her
             and
             
               Philip
               Nerius
            
             .
             The
             vain
             attempts
             of
             reconciling
             those
             Revelations
             .
             The
             great
             number
             of
             female
             Revelations
             approved
             in
             the
             Roman
             Church
             .
             Purgatory
             ,
             Transubstantiation
             ,
             Auricular
             Confession
             proved
             by
             Visions
             and
             Revelations
             .
             Festivals
             appointed
             
             upon
             the
             credit
             of
             Revelations
             :
             the
             Feast
             of
             
               Corpus
               Christi
            
             on
             the
             Revelation
             made
             to
             Juliana
             ,
             the
             Story
             of
             it
             related
             from
             their
             own
             Writers
             :
             No
             such
             things
             can
             be
             objected
             to
             our
             Church
             .
             Revelations
             still
             owned
             by
             them
             ;
             proved
             from
             the
             Fanatick
             Revelations
             of
             Mother
             Juliana
             very
             lately
             published
             by
             
               Mr.
               Cressy
            
             :
             Some
             instances
             of
             the
             blasphemous
             Nonsense
             contained
             in
             them
             .
             The
             Monastick
             Orders
             founded
             in
             Enthusiasm
             .
             An
             account
             of
             the
             great
             Fanaticism
             of
             S.
             Benedict
             ,
             and
             S.
             Romoaldus
             :
             their
             hatred
             of
             Humane
             Learning
             ,
             and
             strange
             Visions
             and
             Revelations
             .
             The
             Carthusian
             Order
             founded
             upon
             a
             Vision
             .
             The
             Carmelites
             Vision
             of
             their
             habit
             .
             The
             Franciscan
             and
             Dominican
             Orders
             founded
             on
             Fanaticism
             ,
             and
             seen
             in
             a
             Vision
             of
             Innocent
             the
             third
             to
             be
             the
             great
             supporters
             of
             the
             Roman
             Church
             .
             The
             Quakerism
             of
             S.
             Francis
             described
             from
             their
             best
             Authors
             .
             His
             Ignorance
             ,
             Extasies
             and
             Fanatick
             Preaching
             .
             The
             Vision
             of
             Dominicus
             .
             The
             blasphemous
             Enthusiasm
             of
             the
             Mendicant
             Fryers
             .
             The
             History
             of
             it
             related
             at
             large
             .
             Of
             the
             
               Evangelium
               aeternum
            
             ,
             and
             the
             blasphemies
             contained
             in
             it
             .
             The
             Author
             of
             it
             supposed
             to
             be
             the
             General
             of
             the
             Franciscan
             Order
             ,
             however
             owned
             by
             the
             Fryers
             ,
             and
             read
             and
             preached
             at
             Paris
             .
             The
             opposition
             to
             it
             by
             the
             Vniversity
             :
             but
             favoured
             
             by
             the
             
               Popes
               .
               Gul.
               S.
               Amour
            
             writing
             against
             it
             ,
             his
             Book
             publickly
             burnt
             ,
             by
             order
             of
             the
             Court
             of
             Rome
             .
             The
             Popes
             horrible
             partiality
             to
             the
             Fryers
             .
             The
             Fanaticism
             of
             the
             Franciscans
             afterwards
             .
             Of
             the
             followers
             of
             
               Petrus
               Johannis
               de
               Oliva
            
             .
             The
             Spiritual
             State
             began
             (
             say
             they
             )
             from
             S.
             Francis.
             The
             story
             of
             his
             wounds
             ,
             and
             
               Maria
               Visitationis
            
             paralleld
             .
             The
             canting
             language
             used
             by
             the
             spiritual
             Brethren
             ,
             called
             
               Beguini
               ,
               Fraticelli
            
             ,
             and
             Begardi
             .
             Of
             their
             doctrines
             about
             Poverty
             ,
             Swearing
             ,
             Perfection
             ,
             the
             Carnal
             Church
             and
             Inspiration
             :
             by
             all
             which
             ,
             they
             appear
             to
             be
             a
             Sect
             of
             Quakers
             after
             the
             Order
             of
             S.
             Francis.
             Of
             the
             Schism
             made
             by
             them
             .
             The
             large
             spreading
             and
             long
             continuance
             of
             them
             .
             Of
             the
             Apostolici
             and
             Dulcinistae
             .
             Of
             their
             numerous
             Conventicles
             .
             Their
             high
             opinion
             of
             themselves
             .
             Their
             Zeal
             against
             the
             Clergy
             and
             Tythes
             ;
             their
             doctrine
             of
             Christian
             Liberty
             .
             Of
             the
             Alumbrado's
             in
             Spain
             :
             their
             disobedience
             to
             Bishops
             ,
             obstinate
             adhering
             to
             their
             own
             fancies
             ,
             calling
             them
             Inspirations
             ,
             their
             being
             above
             Ordinances
             .
             
               Ignatius
               Loyola
            
             suspected
             to
             be
             one
             of
             the
             Illuminati
             ,
             proved
             from
             
               Melchior
               Canus
            
             .
             The
             Iesuites
             Order
             founded
             in
             Fanaticism
             ;
             a
             particular
             account
             of
             the
             Romantick
             Enthusiasm
             of
             Ignatius
             ,
             from
             the
             Writers
             of
             his
             own
             Order
             .
             
             Whereby
             it
             is
             proved
             ,
             that
             he
             was
             the
             greatest
             pretender
             to
             Enthusiasm
             ,
             since
             the
             dayes
             of
             Mahomet
             and
             S.
             
               Francis.
               Ignatius
            
             gave
             no
             respect
             to
             men
             by
             words
             or
             putting
             off
             his
             Hat
             ;
             his
             great
             Ignorance
             and
             Preaching
             in
             the
             Streets
             :
             his
             glorying
             in
             his
             sufferings
             for
             it
             ;
             his
             pretence
             to
             mortification
             ;
             the
             wayes
             he
             used
             to
             get
             disciples
             .
             Their
             way
             of
             resolution
             of
             difficulties
             by
             seeking
             God
             ;
             their
             itinerant
             preaching
             in
             the
             Cities
             of
             Italy
             .
             The
             Sect
             of
             Quakers
             a
             new
             Order
             of
             Disciples
             of
             Ignatius
             ,
             only
             wanting
             confirmation
             from
             the
             Pope
             ,
             which
             Ignatius
             obtained
             .
             Of
             the
             Fanatick
             way
             of
             devotion
             in
             the
             Roman
             Church
             .
             Of
             Superstitious
             and
             Enthusiastical
             Fanaticism
             among
             them
             .
             Of
             their
             mystical
             Divinity
             .
             Mr.
             Cressy's
             canting
             in
             his
             Preface
             to
             
               Sancta
               Sophia
            
             .
             Of
             the
             Deiform
             fund
             of
             the
             soul
             ;
             a
             superessential
             life
             ,
             and
             the
             way
             to
             it
             .
             Of
             contemplating
             with
             the
             will.
             Of
             passive
             Vnions
             .
             The
             method
             of
             self-Annihilation
             .
             Of
             the
             Vnion
             of
             nothing
             with
             nothing
             .
             Of
             the
             feeling
             of
             not-being
             .
             The
             mischief
             of
             an
             unintelligible
             way
             of
             devotion
             .
             The
             utmost
             effect
             of
             this
             way
             is
             gross
             Enthusiasm
             .
             
               Mr.
               Cressy's
            
             Vindication
             of
             it
             examined
             .
             The
             last
             sort
             of
             Fanatioism
             among
             them
             ,
             resisting
             authority
             under
             pretence
             of
             Religion
             .
             Their
             principles
             and
             practices
             compared
             with
             the
             Fanaticks
             .
             How
             far
             
             they
             are
             disowned
             ai
             present
             by
             them
             .
             Of
             the
             Vindication
             of
             the
             
               Irish
               Remonstrance
            
             .
             The
             Court
             of
             Rome
             hath
             alwayes
             favoured
             that
             party
             ,
             which
             is
             most
             destructive
             to
             Civil
             Government
             ,
             proved
             by
             particular
             and
             late
             Instances
             .
          
        
         
           §
           .
           1.
           2.
           
           WE
           come
           to
           consider
           whether
           the
           reading
           the
           Scriptures
           be
           the
           cause
           of
           all
           the
           Sects
           and
           Fanaticisms
           which
           have
           been
           in
           England
           ?
           
           He
           might
           much
           better
           have
           charged
           the
           Philosophers
           ,
           especially
           Aristotle
           ,
           with
           all
           the
           disputes
           in
           the
           world
           ;
           for
           they
           not
           only
           by
           their
           writings
           have
           occasioned
           many
           ,
           but
           have
           taught
           men
           the
           pernicious
           use
           of
           reasoning
           ,
           without
           which
           ,
           the
           world
           might
           be
           as
           quiet
           as
           a
           Flock
           of
           Sheep
           .
           If
           they
           could
           but
           perswade
           men
           to
           lay
           aside
           that
           mischievous
           faculty
           ,
           I
           dare
           undertake
           for
           them
           ,
           that
           let
           the
           people
           have
           the
           Bible
           never
           so
           much
           among
           them
           ;
           they
           shall
           never
           hurt
           the
           Church
           of
           Rome
           .
           Do
           they
           not
           tell
           us
           ,
           that
           the
           words
           of
           Scripture
           are
           plain
           for
           
             Transubstantiation
             ,
             This
             is
             my
             body
             ,
          
           Why
           do
           not
           then
           the
           people
           as
           readily
           believe
           that
           ,
           as
           any
           other
           proposition
           ?
           By
           which
           we
           see
           ,
           it
           is
           not
           meerly
           reading
           ,
           but
           a
           more
           dangerous
           thing
           ,
           called
           considering
           or
           reasoning
           which
           make
           them
           embrace
           some
           things
           as
           they
           lye
           in
           words
           ,
           and
           interpret
           others
           according
           to
           
           the
           clearest
           evidence
           ,
           which
           the
           nature
           of
           the
           thing
           ,
           the
           comparing
           with
           other
           places
           ,
           and
           the
           common
           sense
           of
           mankind
           will
           give
           .
           
             But
             why
             are
             we
             not
             all
             of
             a
             mind
             ?
          
           I
           would
           fain
           know
           the
           time
           when
           men
           were
           so
           .
           This
           variety
           of
           Sects
           was
           objected
           against
           the
           Philosophers
           ,
           and
           thought
           no
           argument
           then
           ;
           it
           was
           objected
           against
           the
           
             primitive
             Christians
          
           ,
           and
           thought
           of
           no
           force
           then
           ;
           why
           must
           it
           signifie
           more
           in
           England
           ,
           than
           ever
           it
           did
           in
           any
           other
           age
           or
           place
           ?
           But
           say
           they
           ,
           
             It
             was
             otherwise
             in
          
           England
           
             before
             the
             Scriptures
             came
             to
             be
             read
             by
             all
             ,
             it
             was
             and
             is
             otherwise
             in
             all
             Churches
             where
             they
             are
             not
             read
             ,
             therefore
             these
             Sects
             and
             Fanaticisms
             are
             the
             dire
             effects
             of
             the
             promiscuous
             reading
             the
             Scriptures
             .
          
           This
           is
           the
           common
           and
           popular
           argument
           .
           
             All
             things
             were
             well
             with
             us
             when
             we
             offered
             up
             Cakes
             to
             the
             Queen
             of
             Heaven
             ;
             when
             all
             joyned
             in
             the
             communion
             of
             the
          
           Roman
           
             Church
             ,
             then
             there
             were
             no
             Fanaticisms
             ,
             nor
             New
             Lights
             ,
             no
             Sects
             ,
             as
             there
             are
             now
             in
          
           England
           ;
           
             therefore
             why
             should
             any
             one
             make
             any
             doubt
             ,
             but
             he
             ought
             to
             return
             to
             the
             Church
             of
          
           Rome
           ?
           This
           necessarily
           leads
           me
           into
           the
           examination
           of
           these
           two
           things
           .
           1.
           
           Whether
           there
           be
           no
           danger
           of
           Fanaticism
           in
           the
           
             Roman
             Church
          
           ?
           2.
           
           Whether
           the
           Vnity
           of
           
             that
             Church
          
           be
           so
           admirable
           to
           tempt
           all
           persons
           ,
           who
           prize
           the
           
             Churches
             Vnity
          
           ,
           to
           return
           to
           it
           ?
        
         
         
           §
           .
           2.
           
           Concerning
           the
           danger
           of
           Fanaticism
           in
           the
           
             Roman
             Church
          
           .
           
           By
           Fanaticism
           we
           understand
           either
           an
           
             Enthusiastick
             way
             of
             Religion
          
           ,
           or
           
             resisting
             authority
             under
             a
             pretence
             of
             Religion
             .
          
           In
           either
           sense
           it
           shall
           appear
           ,
           that
           the
           Church
           of
           Rome
           is
           so
           far
           from
           being
           cleared
           from
           it
           ,
           that
           it
           hath
           given
           great
           encouragement
           to
           it
           .
        
         
           1.
           
           As
           to
           an
           Enthusiastick
           way
           of
           Religion
           ;
           I
           shall
           now
           prove
           ,
           that
           there
           have
           not
           been
           greater
           Enthusiasts
           among
           us
           in
           England
           ,
           than
           have
           been
           in
           the
           
             Roman
             Church
          
           ;
           all
           the
           difference
           is
           ,
           they
           have
           been
           some
           alwayes
           ,
           others
           for
           a
           time
           ,
           allowed
           and
           countenanced
           and
           encouraged
           by
           those
           of
           the
           Church
           of
           Rome
           ;
           but
           among
           us
           they
           have
           been
           decryed
           and
           opposed
           by
           all
           the
           members
           of
           the
           Church
           of
           England
           .
           I
           shall
           not
           insist
           upon
           the
           resolution
           of
           faith
           ,
           and
           the
           infallibility
           of
           the
           Church
           ,
           which
           must
           be
           carried
           to
           Enthusiasm
           at
           last
           ;
           but
           I
           shall
           prove
           it
           by
           plain
           revelations
           which
           have
           been
           made
           the
           grounds
           among
           them
           of
           believing
           some
           doctrines
           in
           dispute
           ,
           and
           the
           reasons
           of
           setting
           up
           a
           more
           
             perfect
             way
             of
             life
          
           ,
           which
           in
           the
           highest
           strain
           of
           their
           devotion
           ,
           is
           meer
           Enthusiasm
           .
        
         
           1.
           
           Revelations
           have
           been
           pleaded
           by
           them
           in
           matters
           of
           doctrine
           ;
           
           such
           I
           mean
           which
           depend
           upon
           immediate
           impulses
           and
           inspirations
           since
           the
           Canon
           of
           Scripture
           and
           
             Apostolical
             Traditions
          
           .
           Of
           this
           we
           have
           a
           
           remarkable
           instance
           in
           a
           late
           controversie
           managed
           with
           great
           heat
           and
           interest
           on
           both
           sides
           ,
           viz.
           of
           the
           
             immaculate
             conception
          
           of
           the
           
             Virgin
             Mary
          
           :
           about
           the
           ending
           of
           which
           ,
           a
           solemn
           Embassy
           was
           sent
           from
           the
           Kings
           of
           
             Spain
             ,
             Philip
          
           the
           third
           ,
           and
           Philip
           the
           fourth
           to
           the
           
             Popes
             Paul
          
           the
           fifth
           and
           Gregory
           the
           thirteenth
           ,
           and
           an
           account
           is
           given
           of
           it
           by
           one
           concerned
           himself
           in
           the
           management
           of
           the
           Theological
           part
           of
           it
           ,
           
           which
           ,
           he
           saith
           ,
           
             is
             therefore
             published
             ,
             that
             the
             world
             may
             understand
             upon
             what
             grounds
             the
             doctrines
             of
             faith
             are
             established
             among
             them
             .
          
           
           One
           of
           the
           chief
           whereof
           insisted
           upon
           was
           ,
           
             some
             private
             revelations
             made
             to
             some
             Saints
             about
             the
             immaculate
             conception
             ,
          
           
           
             which
             being
             once
             received
             in
             the
             Church
             ,
             adds
             no
             small
             strength
             ,
          
           he
           saith
           ,
           
             to
             any
             doctrine
             ,
             and
             gives
             a
             solid
             foundation
             for
             a
             definition
             :
             i.
             e.
          
           that
           the
           matter
           may
           be
           defined
           to
           be
           of
           faith
           ,
           and
           necessary
           to
           be
           believed
           by
           all
           Christians
           .
           Upon
           this
           he
           reckons
           up
           several
           revelations
           publickly
           received
           in
           the
           Church
           ,
           one
           ,
           mentioned
           by
           Anselm
           ,
           being
           
             a
             divine
             apparition
             to
             an
             Abbot
             in
             a
             storm
          
           (
           a
           fit
           time
           for
           apparitions
           )
           
             whereby
             he
             was
             admonished
             to
             keep
             the
             Feast
             of
             the
             Conception
             of
             the
             blessed
             Virgin
             ,
          
           upon
           which
           ,
           
           as
           Baronius
           observes
           ,
           
             that
             Feast
             was
             first
             kept
             in
             England
             .
          
           Which
           revelation
           Wadding
           tells
           us
           ,
           
             is
             publickly
             recited
             in
             the
             office
             for
             the
             day
             ,
             and
             was
             not
             only
             extant
             in
             
             several
             Breviaries
             of
          
           England
           ,
           France
           ,
           Spain
           and
           Italy
           ;
           
             but
             he
             had
             divers
             himself
             authorized
             by
             the
             Pope
             ,
             wherein
             it
             was
             recommended
             as
             true
             and
             piously
             to
             be
             believed
             ,
             and
             accordingly
             have
             been
             publickly
             sung
             and
             used
             in
             the
             Church
             about
             an
             hundred
             years
             .
             And
             what
             ,
          
           saith
           he
           ,
           
             is
             the
             consequence
             of
             disbelieving
             this
             ,
             but
             to
             say
             in
             effect
             ,
             that
             the
             Pope
             and
             the
          
           Roman
           
             Church
             are
             easily
             cheated
             and
             abused
             by
             impostures
             ,
             and
             forgers
             of
             false
             revelations
             to
             institute
             new
             Festival
             Solemnities
             upon
             the
             credit
             of
             them
             ?
          
           Another
           revelation
           was
           made
           to
           Norbertus
           the
           founder
           of
           the
           Order
           of
           the
           Praemonstratenses
           ,
           in
           which
           ,
           
             the
             Virgin
          
           Mary
           
             appeared
             and
             commended
             her
             veneration
             to
             him
             ,
             and
             gave
             him
             a
             white
             garment
             in
             token
             of
             her
             Original
             Innocency
          
           ;
           which
           revelation
           is
           believed
           by
           all
           of
           that
           Order
           ,
           and
           taken
           as
           the
           reason
           of
           their
           habit
           .
           Besides
           these
           ,
           
             there
             are
             several
             other
             revelations
             to
             S.
          
           Gertrude
           ,
           
             and
             others
             to
             the
             same
             purpose
             reckoned
             up
             by
             several
             Catholick
             Authors
             ,
             which
             no
             man
             ought
             to
             reject
             ,
             unless
             he
             intends
             to
             be
             as
             great
             a
             Heretick
          
           (
           or
           therein
           as
           wise
           a
           man
           )
           as
           Erasmus
           
             was
             .
             Nay
             ,
             these
             revelations
             were
             so
             frequent
             ,
          
           he
           saith
           ,
           
             that
             there
             hath
             been
             no
             age
             since
             the
             tenth
             Century
             ,
             wherein
             there
             hath
             not
             been
             some
             made
             to
             devout
             men
             or
             women
             about
             this
             matter
             .
          
           But
           above
           all
           these
           ,
           most
           remarkable
           were
           those
           to
           S.
           
             Brigitt
             ,
             who
             had
             not
             one
             or
             two
             ,
             but
             many
             to
             this
             purpose
             ;
             and
             
             the
             latest
             were
             of
          
           Joanna
           a
           Cruce
           ,
           which
           ,
           it
           seems
           ,
           
             were
             at
             first
             eagerly
             opposed
             ,
             but
             at
             last
             came
             out
             with
             the
             approbation
             of
             two
             Cardinals
             and
             several
             Bishops
             of
             the
             Inquisition
             in
          
           Spain
           .
           But
           now
           who
           could
           imagine
           a
           thing
           so
           often
           revealed
           ,
           so
           publickly
           allowed
           ,
           so
           many
           times
           attested
           from
           Heaven
           ,
           should
           not
           be
           generally
           received
           ?
           but
           the
           mischief
           of
           it
           was
           ,
           the
           contrary
           doctrine
           had
           revelations
           for
           it
           too
           .
           For
           Antoninus
           and
           Cajetan
           say
           ,
           
             S.
             Catharine
          
           of
           Siena
           had
           it
           revealed
           to
           her
           ,
           that
           she
           was
           conceived
           with
           Original
           sin
           .
           What
           is
           to
           be
           done
           now
           ?
           Here
           we
           have
           Saint
           against
           Saint
           ,
           Revelation
           against
           Revelation
           ,
           
             S.
             Catharine
          
           against
           
             S.
             Brigitt
          
           ,
           and
           all
           the
           rest
           of
           them
           .
           Here
           to
           speak
           truth
           ,
           they
           are
           somewhat
           hard
           put
           to
           it
           ;
           for
           they
           grant
           God
           cannot
           contradict
           himself
           ,
           and
           therefore
           of
           one
           these
           must
           be
           false
           ,
           but
           which
           of
           them
           is
           all
           the
           question
           .
           Here
           they
           examine
           which
           of
           these
           doctrines
           is
           most
           consonant
           to
           Scripture
           and
           Tradition
           ,
           which
           is
           most
           for
           the
           benefit
           of
           the
           Church
           ,
           which
           were
           persons
           of
           the
           greater
           sanctity
           ,
           and
           whose
           revelations
           were
           the
           most
           approved
           .
           For.
           
             S.
             Brigitts
          
           they
           plead
           stoutly
           ,
           that
           when
           they
           were
           delivered
           by
           her
           to
           her
           Confessors
           ,
           they
           were
           strictly
           examined
           ,
           and
           after
           them
           by
           the
           Bishops
           and
           Divines
           of
           Sweden
           ,
           and
           approved
           as
           
             divine
             revelations
          
           ;
           from
           them
           they
           were
           sent
           as
           such
           to
           the
           
           
             Council
             of
             Basil
          
           ;
           from
           thence
           they
           were
           examined
           over
           again
           at
           Naples
           ,
           and
           there
           allowed
           and
           preached
           in
           the
           presence
           and
           by
           command
           of
           the
           Queen
           and
           Archbishop
           before
           all
           the
           people
           of
           the
           City
           ;
           again
           examined
           at
           Rome
           by
           Prelats
           and
           
             Cardinals
             ,
             A.
             D.
          
           1377.
           by
           the
           Popes
           appointment
           ,
           and
           there
           approved
           :
           and
           
             A.
             D.
          
           1379.
           they
           are
           declared
           by
           those
           Vrban
           the
           sixth
           committed
           the
           new
           examination
           of
           them
           to
           ,
           to
           be
           authentick
           ,
           and
           to
           come
           from
           the
           Spirit
           of
           God
           :
           and
           so
           much
           is
           declared
           by
           Boniface
           the
           ninth
           in
           the
           Bull
           of
           her
           Canonization
           ,
           and
           
             at
             last
             approved
          
           ,
           saith
           
             Wadding
             ,
             at
             the
             General
             Council
             of
             Basil.
          
           What
           could
           be
           expected
           less
           after
           this
           ;
           than
           that
           they
           should
           have
           been
           received
           as
           
             Canonical
             Scriptures
          
           ,
           they
           having
           never
           taken
           so
           much
           pains
           in
           examining
           and
           approving
           any
           controverted
           Books
           of
           the
           Bible
           ,
           as
           they
           had
           done
           about
           these
           revelations
           ?
           And
           no
           man
           knows
           how
           far
           their
           authority
           might
           have
           prevailed
           ,
           if
           the
           whole
           Sect
           of
           Dominicans
           had
           not
           been
           engaged
           in
           the
           opposite
           opinion
           .
           For
           nothing
           else
           that
           I
           can
           find
           ,
           hath
           given
           any
           discredit
           to
           her
           revelations
           but
           this
           ;
           which
           makes
           Cajetan
           call
           them
           
             old
             Wives
             dreams
          
           ,
           as
           Wadding
           confesseth
           .
           
           But
           it
           falls
           out
           very
           conveniently
           ,
           that
           
             S.
             Catharines
          
           revelation
           was
           just
           in
           the
           Dominican
           way
           in
           which
           she
           had
           been
           educated
           ;
           and
           for
           
           all
           that
           I
           can
           see
           ,
           wants
           little
           of
           the
           reputation
           of
           
             St.
             Brigitt
          
           .
           For
           they
           were
           both
           very
           wonderful
           persons
           ,
           and
           had
           more
           familiar
           reyelations
           ,
           than
           any
           of
           the
           Prophets
           we
           read
           of
           .
           
             S.
             Brigitt
          
           in
           her
           Childhood
           (
           if
           we
           believe
           the
           account
           given
           of
           her
           in
           the
           Bull
           of
           Canonization
           by
           Bonifacius
           ,
           and
           her
           life
           by
           Vastavius
           )
           had
           Visions
           as
           frequently
           as
           other
           Children
           have
           Babyes
           ,
           and
           was
           as
           well
           pleased
           with
           them
           ;
           the
           
             Virgin
             Mary
          
           was
           once
           
             her
             Midwife
          
           ,
           as
           the
           Pope
           very
           gravely
           tells
           us
           ;
           but
           her
           revelations
           (
           after
           Christ
           took
           her
           for
           his
           Spouse
           )
           have
           filled
           a
           great
           Volume
           .
           
           Wherein
           a
           person
           that
           hath
           leisure
           enough
           ,
           may
           see
           strange
           effects
           of
           the
           power
           of
           imagination
           ,
           or
           a
           Religious
           Melancholy
           ;
           and
           to
           that
           Book
           the
           Pope
           in
           his
           Bull
           refers
           us
           :
           and
           if
           any
           thing
           can
           be
           more
           considerable
           than
           the
           Popes
           authority
           ,
           the
           whole
           
             Roman
             Church
          
           in
           the
           prayers
           upon
           
             S.
             Brigitts
          
           day
           ,
           
           
             do
             confess
             these
             revelations
             to
             have
             come
             immediately
             from
             God
             to
             her
          
           ;
           and
           in
           one
           of
           the
           Lessons
           for
           that
           day
           ,
           
             do
             magnifie
             the
             multitude
             of
             her
             divine
             revelations
             .
          
           But
           to
           say
           truth
           ,
           the
           Church
           of
           Rome
           allows
           fair
           play
           in
           the
           case
           ,
           
           for
           it
           magnifies
           
             S.
             Catharine
          
           as
           much
           as
           
             S.
             Brigitt
          
           :
           for
           her
           
             holy
             Extasies
          
           are
           mentioned
           in
           the
           Lessons
           upon
           her
           day
           ,
           in
           one
           of
           which
           ,
           
             were
             five
             rayes
             coming
             from
             the
             five
             wounds
             of
             our
             Saviour
             to
             five
             parts
             of
             her
             body
             ;
             and
             she
          
           (
           being
           wonderfull
           
           humble
           )
           
             prayed
             our
             Lord
             ,
             that
             the
             wounds
             might
             not
             appear
          
           (
           for
           fear
           she
           should
           have
           been
           thought
           as
           holy
           as
           
             S.
             Francis
             )
             and
             immediately
             the
             colour
             of
             the
             blood
             was
             changed
             into
             pure
             light
             upon
             her
             hands
             ,
             and
             feet
             ,
             and
             heart
             .
             And
             her
             Confessor
             Raimund
          
           (
           who
           is
           alwayes
           a
           principal
           man
           in
           these
           things
           ,
           as
           
             Matthias
             a
             Suecia
          
           was
           to
           
             S.
             Brigitt
             )
             without
             whom
             she
             was
             advised
             from
             Heaven
             to
             do
             nothing
             ,
             saw
             these
             splendid
             wounds
             upon
             her
             body
          
           ;
           (
           but
           by
           what
           instrument
           did
           he
           see
           the
           wound
           in
           her
           heart
           ?
           )
           Well
           ,
           though
           we
           Hereticks
           are
           not
           apt
           to
           be
           too
           credulous
           in
           these
           cases
           ,
           the
           
             Church
             of
             Rome
          
           very
           gravely
           tells
           us
           in
           the
           next
           Lesson
           ;
           
             that
             her
             learning
             was
             not
             acquired
             ,
             but
             infused
             ,
             by
             which
             she
             answered
             the
             most
             profound
             Doctors
             in
             the
             most
             difficult
             speculations
             in
             Divinity
          
           ;
           but
           these
           were
           nothing
           to
           
             her
             revelations
          
           and
           the
           service
           she
           did
           the
           Church
           of
           Rome
           by
           them
           in
           a
           time
           of
           Schisme
           .
           But
           one
           gift
           she
           had
           above
           
             S.
             Brigitt
          
           ,
           which
           was
           that
           while
           she
           was
           on
           earth
           she
           could
           not
           only
           see
           ,
           but
           
             smell
             souls
          
           too
           ,
           and
           could
           not
           endure
           
             the
             stench
             of
             wicked
             souls
          
           ,
           
           as
           Raynaldus
           tells
           us
           from
           her
           Confessor
           Raimund
           :
           a
           gift
           very
           few
           had
           besides
           her
           and
           
             Philip
             Nerius
          
           the
           Father
           of
           the
           Oratorians
           ,
           for
           Raynaldus
           one
           of
           his
           Order
           ,
           tells
           us
           from
           Bacius
           the
           Writer
           of
           his
           life
           ,
           
             that
             he
             was
             sometimes
             so
             offended
             with
             the
             smells
             of
             filthy
             souls
             ,
          
           
           
             that
             
             he
             would
             desire
             the
             persons
             to
             empty
             the
             Iakes
             of
             their
             souls
             .
          
           Such
           divine
           Noses
           had
           these
           two
           Saints
           among
           them
           !
           A
           degree
           of
           Enthusiasme
           above
           the
           Spirit
           of
           discerning
           any
           Quakers
           among
           us
           have
           ever
           pretended
           to
           .
           Pope
           Pius
           the
           second
           in
           the
           Bull
           of
           Canonization
           of
           
             S.
             Catharine
          
           ,
           
           not
           only
           acknowledgeth
           a
           
             gift
             of
             Prophecy
          
           to
           have
           been
           in
           her
           ,
           but
           that
           sometimes
           her
           Extasies
           were
           so
           great
           ,
           that
           she
           was
           sensible
           of
           no
           kind
           of
           pain
           in
           them
           .
           And
           
             S.
             Brigitt
          
           was
           often
           seen
           much
           above
           ground
           in
           her
           devotions
           ,
           and
           one
           saw
           Rivers
           and
           another
           Fire
           came
           out
           of
           her
           mouth
           ;
           but
           I
           think
           not
           at
           the
           same
           time
           .
           These
           are
           things
           we
           rake
           not
           the
           old
           Kennells
           of
           the
           
             Golden
             Legends
          
           for
           ,
           but
           are
           at
           this
           day
           allowed
           and
           approved
           of
           in
           the
           
             Roman
             Church
          
           ;
           and
           
             their
             dayes
             kept
          
           ,
           and
           they
           
             prayed
             to
          
           ,
           upon
           the
           account
           of
           such
           things
           as
           these
           are
           .
        
         
           §
           .
           3.
           
           Yet
           still
           we
           are
           to
           seek
           what
           is
           to
           be
           done
           ,
           
           when
           two
           Revelations
           contradict
           each
           other
           ?
           for
           the
           Dominicans
           are
           as
           peremptory
           for
           the
           revelation
           of
           
             S.
             Catharine
          
           ,
           as
           their
           adversaries
           are
           for
           that
           of
           
             S.
             Brigitt
          
           .
           Two
           bold
           Fellows
           called
           
             Henricus
             de
             Hassia
          
           and
           Sybillanus
           knew
           no
           other
           way
           ,
           
           but
           to
           reject
           both
           as
           illusions
           and
           fancies
           ;
           but
           what
           becomes
           then
           of
           the
           Popes
           and
           Councils
           infallibility
           ,
           
           who
           have
           approved
           both
           ?
           
             Franciscus
             Picus
             Mirandula
          
           
           being
           a
           Learned
           and
           Ingenuous
           man
           ,
           
           confesseth
           himself
           at
           a
           loss
           ,
           both
           being
           concerning
           a
           thing
           passed
           ,
           there
           must
           be
           truth
           on
           one
           side
           ,
           and
           falshood
           on
           the
           other
           :
           for
           the
           case
           is
           not
           the
           same
           ,
           saith
           he
           ,
           as
           to
           past
           and
           future
           things
           ,
           in
           which
           a
           condition
           may
           be
           understood
           .
           By
           which
           means
           
             St.
             Bernard
          
           escaped
           ,
           when
           he
           promised
           great
           success
           to
           an
           expedition
           into
           the
           Holy
           Land
           ,
           and
           they
           who
           went
           in
           it
           found
           the
           quite
           contrary
           .
           But
           at
           last
           gives
           us
           leave
           to
           conjecture
           his
           meaning
           when
           he
           saith
           ,
           
             That
             if
             any
             thing
             be
             false
             in
             a
             prophecy
             ,
             though
             some
             prove
             true
             ,
             we
             have
             cause
             to
             suspect
             all
             ;
             especially
             if
             it
             come
             from
             women
             ,
             whose
             judgements
             are
             weak
             ,
             and
             their
             passions
             vehement
             ,
             and
             imaginations
             easily
             possessed
             with
             what
             they
             are
             most
             desirous
             of
             ,
             and
             least
             able
             to
             distinguish
             between
             the
             strength
             of
             imagination
             ,
             and
             a
             divine
             revelation
             :
          
           but
           as
           to
           that
           particular
           case
           of
           S.
           Catharine
           and
           S.
           Brigitt
           ,
           
           where
           both
           were
           women
           ;
           he
           saith
           ,
           
             The
             Divines
             were
             generally
             for
             the
             former
             ,
             and
             the
             Monks
             for
             the
             latter
             ;
             but
             which
             was
             in
             the
             truth
             ,
             he
             thinks
             cannot
             be
             known
             upon
             earth
             .
          
        
         
           
             Martin
             Del
             Rio
          
           discoursing
           of
           the
           Revelations
           of
           Canonized
           Saints
           who
           were
           women
           in
           the
           Church
           of
           Rome
           ,
           
           reckons
           up
           S.
           Angela
           a
           Carmelitess
           ,
           whose
           Book
           of
           Revelations
           came
           out
           above
           four
           hundred
           years
           ago
           ,
           S.
           
             Gertrude
             A.
             D.
          
           664.
           
           S.
           Hildegardis
           
           in
           
             Germany
             ,
             A.
             D.
          
           1180.
           and
           about
           the
           same
           time
           S.
           Elizabeth
           of
           Sconaugh
           ,
           all
           whose
           revelations
           were
           published
           ,
           and
           the
           last
           collected
           by
           Roger
           an
           
             English
             Cistertian
          
           ;
           and
           in
           latter
           times
           he
           mentions
           S.
           Brigitt
           ,
           and
           S.
           
             Catharine
             whose
             revelations
          
           ,
           he
           saith
           ,
           
             were
             opposed
             by
             some
             ,
             but
             he
             declares
             for
             his
             part
             ,
             that
             he
             is
             not
             at
             all
             moved
             with
             their
             arguments
             ,
             for
             that
             would
             diminish
             too
             much
             the
             honour
             due
             to
             those
             holy
             Spouses
             of
             Christ
             ,
          
           as
           he
           calls
           them
           ;
           but
           in
           truth
           he
           confesses
           ,
           
             the
             honour
             of
             their
             Church
             is
             concerned
             in
             it
             ;
             for
             ,
          
           saith
           he
           ,
           
             several
             Popes
             upon
             diligent
             examination
             have
             allowed
             and
             approved
             these
             revelations
             ,
             as
          
           Eugenius
           
             the
             third
             did
             those
             of
          
           Hildegardis
           
             as
             well
             as
          
           Boniface
           
             the
             ninth
             ,
             those
             of
          
           S.
           Brigitt
           .
           For
           the
           argument
           from
           the
           contradiction
           of
           these
           revelations
           ,
           he
           knows
           not
           how
           to
           come
           off
           ,
           but
           by
           a
           charge
           of
           Forgery
           
             on
             the
             Dominican
             side
          
           ;
           and
           why
           might
           not
           they
           as
           well
           return
           it
           on
           the
           other
           ;
           unless
           
             Matthias
             a
             Suetia
          
           Confessor
           to
           S.
           Brigitt
           were
           more
           infallible
           than
           Raimundus
           ,
           or
           those
           who
           believed
           S.
           Catharine
           .
        
         
           But
           this
           is
           not
           the
           only
           case
           ,
           wherein
           these
           
             female
             revelations
          
           so
           much
           approved
           by
           the
           Church
           of
           Rome
           are
           contradictory
           to
           each
           other
           in
           those
           things
           whereon
           the
           proof
           of
           a
           point
           of
           doctrine
           depends
           .
           For
           who
           knows
           not
           to
           what
           end
           the
           revelation
           of
           S.
           Gregoryes
           delivering
           the
           soul
           of
           Trajan
           
           by
           his
           prayers
           ,
           is
           so
           frequently
           urged
           ?
           and
           this
           is
           confirmed
           by
           a
           revelation
           of
           S.
           Brigitt
           to
           that
           purpose
           ;
           
           from
           whence
           Salmeron
           calls
           it
           
             an
             unanswerable
             argument
          
           ,
           and
           
             Alphonsus
             Ciacconius
          
           published
           by
           the
           Popes
           authority
           an
           Apology
           for
           that
           revelation
           .
           
           Yet
           Baronius
           tells
           us
           ,
           that
           S.
           Mathildis
           had
           a
           
             revelation
             to
             the
             contrary
          
           ,
           
           
             and
             if
             it
             were
             not
             contradictory
             to
          
           S.
           Brigitts
           ,
           
             it
             must
             be
             contradictory
             to
             it self
             .
          
           And
           therefore
           he
           very
           fairly
           rejects
           them
           all
           ,
           but
           with
           what
           honour
           to
           his
           Church
           (
           which
           had
           before
           approved
           them
           )
           I
           can
           by
           no
           means
           understand
           .
           
           And
           Bellarmin
           to
           the
           revelation
           of
           Mathildis
           ,
           (
           wherein
           she
           desired
           to
           know
           what
           became
           of
           the
           souls
           of
           
             Sampson
             ,
             Solomon
             ,
             Origen
          
           and
           
             Trajan
             ,
             and
             God
             answered
             her
             that
             none
             should
             know
             what
             he
             had
             done
             with
             them
             )
          
           opposes
           
             another
             revelation
          
           wherein
           the
           soul
           of
           Origen
           was
           seen
           together
           with
           that
           of
           Arius
           and
           Nestorius
           in
           Hell.
           So
           infallible
           are
           these
           revelations
           ,
           even
           when
           they
           contradict
           each
           other
           .
        
         
           How
           often
           have
           visions
           and
           apparitions
           of
           souls
           been
           made
           use
           of
           to
           prove
           the
           doctrine
           of
           Purgatory
           ?
           
           Witness
           the
           famous
           testimonies
           to
           this
           purpose
           out
           of
           S.
           Gregories
           Dialogues
           ,
           and
           
             Bedes
             History
          
           ;
           which
           latter
           is
           at
           large
           recited
           (
           being
           very
           proper
           for
           it
           )
           in
           the
           late
           
             great
             Legend
          
           published
           by
           Mr.
           Cressy
           under
           the
           name
           of
           a
           
             Church
             History
          
           ;
           
           who
           justifies
           the
           substance
           
           of
           the
           story
           as
           far
           as
           it
           concerns
           the
           Doctrine
           of
           Purgatory
           ,
           although
           he
           doth
           not
           think
           the
           person
           really
           dead
           but
           only
           in
           a
           Trance
           ;
           which
           is
           all
           one
           to
           our
           purpose
           as
           long
           as
           such
           arguments
           as
           these
           ,
           are
           made
           use
           of
           to
           prove
           matters
           of
           faith
           by
           .
        
         
           We
           need
           not
           go
           so
           far
           back
           as
           
             Gabriel
             Biel
          
           ,
           
           to
           shew
           that
           the
           doctrine
           of
           Transubstantiation
           hath
           been
           proved
           by
           the
           appearance
           
             of
             a
             Child
             in
             a
             Host
             ,
          
           such
           an
           argument
           hath
           been
           lately
           published
           to
           the
           World
           ;
           
           and
           Bellarmin
           reckons
           up
           several
           to
           this
           purpose
           ,
           one
           ,
           
             wherein
             instead
             of
             Bread
             was
             seen
             real
             Flesh
             ,
          
           and
           another
           ,
           
             wherein
             Christ
             was
             seen
             in
             the
             form
             of
             a
             Child
             .
          
           Which
           are
           well
           attended
           ,
           
             with
             St.
          
           Anthony
           of
           Padua
           
             's
             Horse
          
           ,
           which
           would
           never
           have
           left
           his
           Provender
           to
           Worship
           the
           Host
           ,
           unless
           he
           had
           seen
           some
           notable
           sight
           there
           .
        
         
           And
           he
           very
           doughtily
           proves
           
             Auricular
             Confession
          
           ,
           
           
             by
             a
             certain
             Vision
             of
             a
             tall
             and
             terrible
             man
             with
             his
             Book
             in
             his
             hand
             ,
             which
             blotted
             out
             presently
             all
             the
             sins
             which
             the
             humble
             Thief
             confessed
             upon
             his
             knees
             to
             the
             Priest
          
           ;
           but
           he
           hath
           not
           proved
           that
           terrible
           man
           did
           not
           represent
           the
           Devil
           ,
           who
           by
           that
           Ceremony
           might
           shew
           that
           he
           turned
           over
           the
           keeping
           of
           his
           Books
           of
           Accompts
           to
           the
           Priest
           ,
           who
           upon
           Confession
           ,
           might
           tell
           mens
           sins
           ,
           as
           well
           as
           he
           could
           do
           without
           .
        
         
         
           But
           they
           have
           not
           only
           attempted
           to
           prove
           matters
           of
           Doctrine
           by
           these
           things
           ,
           
           but
           things
           have
           been
           defined
           in
           the
           Church
           meerly
           upon
           the
           credit
           of
           
             private
             revelations
          
           .
           So
           the
           
             Spanish
             Ambassadour
          
           urges
           the
           Pope
           smartly
           upon
           the
           Revelations
           of
           St.
           Bridgitt
           ,
           
           
             That
             there
             were
             many
             of
             his
             predecessors
             that
             had
             determined
             more
             things
             in
             the
             Church
             partly
             relying
             upon
             private
             Revelations
             therein
             ,
             whose
             authority
             was
             not
             greater
             than
             hers
             were
             .
          
           Pius
           .
           1.
           he
           saith
           ,
           
             determined
             the
             Controversie
             of
          
           Easter-day
           
             upon
             the
             credit
             of
             a
             Revelation
             made
             to
          
           Hermes
           .
           
           Urban
           4.
           
           
             Instituted
             the
             Festival
             of
          
           Corpus
           Christi
           
             in
             opposition
             to
             the
             denyers
             of
             Transubstantiation
             upon
             the
             instinct
             and
             revelation
             of
             a
             certain
             Woman
             .
          
           Paul
           
             the
             Hermite
             was
             Canonized
             for
             a
             Saint
             upon
             the
             Authority
             of
             a
             Vision
             and
             Revelation
             to
          
           Anthony
           ,
           
             the
             one
             of
             his
             soul
             flying
             to
             Heaven
             ,
             the
             other
             of
             his
             being
             there
             .
             The
          
           Feast
           
             of
             the
             apparition
             of
             the
             Arch-angel
          
           Michael
           ,
           
             which
             is
             constantly
             observed
             in
             the
             Church
             of
          
           Rome
           ,
           
             depended
             upon
             a
             revelation
             to
             the
             Bishop
             of
          
           Siponto
           
             and
             a
             few
             Drovers
             upon
             the
             Mountain
          
           Garganus
           .
           These
           are
           things
           briefly
           touched
           by
           the
           Ambassadour
           ,
           but
           it
           will
           not
           be
           amiss
           to
           give
           a
           more
           particular
           account
           of
           those
           instances
           which
           concern
           the
           Institution
           of
           
             Festival
             Solemnities
          
           ,
           by
           which
           it
           will
           appear
           that
           they
           are
           Fanatical
           even
           in
           their
           Superstitions
           .
           Pope
           Vrban
           
           4.
           in
           the
           Bull
           still
           extant
           for
           the
           Celebration
           of
           
             Corpus
             Christi
             day
          
           ,
           mentions
           that
           as
           one
           of
           the
           great
           reasons
           of
           appointing
           it
           ,
           
             that
             while
             he
             was
             in
             a
             lower
             capacity
             he
             understood
             that
             a
             revelation
             had
             been
             made
             to
             certain
             Catholicks
             that
             this
             Feast
             should
             be
             observed
             in
             the
             Church
             .
          
           This
           which
           is
           only
           intimated
           here
           is
           at
           large
           explained
           by
           
             Ioh.
             Diestemius
             Blaerus
             Prior
          
           of
           St.
           Iames
           in
           Liege
           ,
           where
           these
           things
           happened
           .
           
           
             In
             an
             Hospital
             hard
             by
             the
             Town
             he
             tells
             us
             ,
             there
             was
             a
             famous
             Virgin
             called
             Iuliana
             ,
             which
             had
             many
             Extasies
             and
             Raptures
             ,
             and
             so
             Prophetical
             a
             Spirit
             as
             to
             discern
             the
             thoughts
             and
             intentions
             of
             her
             Neighbours
             Hearts
             ;
             she
             wrestled
             with
             Devils
             ,
             discoursed
             with
             the
             Apostles
             ,
             and
             wrought
             many
             Miracles
             .
             But
             one
             thing
             peculiar
             to
             her
             was
             ,
             that
             in
             her
             Prayers
             she
             almost
             alwayes
             saw
             the
             Moon
             in
             her
             brightness
             ,
             but
             with
             a
             snip
             taken
             off
             from
             her
             roundness
             :
             at
             which
             she
             was
             much
             troubled
             ,
             but
             by
             no
             means
             could
             get
             it
             out
             of
             her
             Phancy
             .
             At
             last
             God
             was
             pleased
             to
             reveal
             it
             to
             her
             ,
             that
             the
             Moon
             signified
             the
             present
             Church
             ,
             and
             that
             fraction
             the
             want
             of
             one
             solemnity
             more
             to
             be
             observed
             in
             it
             :
             upon
             which
             she
             received
             a
             command
             from
             Heaven
             to
             proclaim
             the
             observation
             of
             this
             solemnity
             .
             For
             twenty
             years
             ,
             she
             prayed
             that
             God
             would
             excuse
             
             her
             ,
             and
             make
             choice
             of
             a
             more
             worthy
             person
             ;
             but
             none
             being
             found
             she
             communicates
             it
             to
             
               Iohannes
               de
               Lausenna
            
             ,
             and
             he
             to
             
               Iacobus
               de
               Trecis
            
             then
             Arch-deacon
             of
             Liege
             ,
             and
             afterwards
             ,
             Vrban
             4.
             
             But
             although
             all
             the
             persons
             to
             whom
             it
             was
             communicated
             highly
             approved
             it
             ;
             yet
             she
             was
             not
             satisfied
             till
             
               (
               one
               of
               her
               Gossips
               ,
               )
            
             named
             Isabella
             ,
             after
             a
             whole
             years
             praying
             for
             it
             had
             the
             same
             thing
             revealed
             to
             her
             ,
             with
             that
             circumstance
             ,
             that
             this
             Feast
             had
             alwayes
             been
             among
             the
             Secrets
             of
             the
             B.
             Trinity
             ,
             but
             now
             the
             time
             was
             come
             that
             it
             should
             be
             published
             to
             the
             World
             ;
             and
             she
             in
             one
             of
             her
             extasies
             saw
             very
             distinctly
             all
             the
             heavenly
             orders
             upon
             their
             faces
             ,
             supplicating
             God
             ,
             that
             to
             confirm
             the
             faith
             of
             Christians
             ;
             this
             day
             might
             be
             speedily
             observed
             .
             This
             Isabella
             was
             so
             much
             intoxicated
             by
             this
             Vision
             ,
             saith
             the
             Author
             ,
             that
             out
             of
             the
             abundance
             of
             her
             spiritual
             drunkenness
             (
             they
             are
             his
             own
             words
             )
             she
             declared
             she
             would
             promote
             the
             observing
             this
             Feast
             ,
             although
             the
             whole
             world
             should
             oppose
             her
             .
             Which
             (
             we
             may
             well
             think
             )
             Iuliana
             rejoyced
             to
             hear
             ,
             and
             hence
             forwards
             they
             joyned
             counsels
             to
             advance
             this
             solemnity
             .
             Iuliana
             gets
             an
             ignorant
             young
             Priest
             to
             draw
             up
             an
             Office
             for
             it
             ,
             and
             while
             he
             writ
             ,
             she
             prayed
             ,
             
             by
             which
             the
             Office
             was
             so
             well
             composed
             ;
             that
             it
             would
             melt
             (
             saith
             he
             )
             the
             hardest
             hearts
             into
             devotion
             :
             and
             when
             it
             was
             seen
             by
             Divines
             ,
             they
             said
             it
             was
             not
             written
             by
             man
             ,
             but
             inspired
             by
             God
             himself
             .
             And
             yet
             when
             Pope
             Vrban
             published
             his
             Bull
             upon
             the
             credit
             of
             these
             revelations
             ,
             for
             the
             Celebration
             of
             this
             Feast
             ,
             he
             appointed
             
               Tho.
               Aquinas
            
             to
             compose
             an
             Office
             for
             it
             ,
             and
             rejected
             that
             divine
             Office
             of
             Iuliana
             .
          
           The
           Epistle
           of
           Vrban
           to
           Eva
           one
           of
           the
           Nuns
           of
           Liege
           ,
           and
           a
           companion
           of
           the
           two
           Virgins
           is
           still
           extant
           in
           Diestemius
           and
           Binius
           about
           the
           institution
           of
           this
           Feast
           of
           
             Corpus
             Christi
          
           .
           And
           that
           this
           was
           the
           occasion
           of
           this
           Festival
           ,
           is
           not
           delivered
           alone
           by
           Diestemius
           ,
           but
           by
           
             Arnoldus
             Bostius
          
           and
           
             Petrus
             Praemonstratensis
          
           ,
           by
           Vignier
           and
           Molanus
           ,
           (
           as
           Binius
           confesseth
           of
           this
           last
           ,
           )
           who
           can
           no
           more
           be
           suspected
           of
           partiality
           in
           this
           case
           than
           .
           Diestemius
           ;
           but
           we
           need
           no
           other
           evidence
           than
           the
           Popes
           own
           Bull.
           
           The
           story
           of
           the
           other
           is
           remarkable
           too
           ,
           for
           it
           is
           read
           constantly
           in
           the
           
             Roman
             Breviary
          
           upon
           the
           eighth
           of
           
             May.
             It
             came
             to
             pass
             that
             among
             the
             Droves
             of
             Cattle
             ,
             the
             Bull
             of
             a
             certain
             inhabitant
             wandred
             from
             the
             rest
             ,
             which
             having
             long
             sought
             for
             ,
             they
             found
             in
             the
             entrance
             of
             a
             Cave
             .
             And
             when
             one
             shot
             an
             arrow
             at
             him
             to
             destroy
             him
             ,
             the
             arrow
             was
             
             driven
             back
             again
             to
             him
             that
             shot
             it
             .
             Which
             thing
             so
             affrighted
             them
             all
             ,
             that
             they
             durst
             not
             come
             near
             the
             Cave
             ,
             the
          
           Sipontines
           
             consult
             their
             Bishop
             ,
             who
             appointed
             three
             dayes
             fasting
             and
             Prayer
             to
             seek
             God
             in
             the
             case
             ;
             after
             the
             three
             dayes
             the
             Arch-angel
          
           Gabriel
           
             admonisheth
             the
             Bishop
             ,
             that
             place
             was
             in
             his
             custody
             ,
             and
             by
             that
             act
             he
             shewed
             ,
             that
             they
             ought
             to
             worship
             God
             there
             in
             remembrance
             of
             him
             and
             his
             fellow
             Angels
             .
             The
             Bishop
             and
             people
             go
             accordingly
             thither
             ,
             and
             they
             find
             the
             place
             already
             formed
             into
             the
             fashion
             of
             a
             Temple
             ,
             and
             there
             they
             perform
             divine
             Offices
             ,
             where
             many
             Miracles
             were
             afterwards
             wrought
             .
             Not
             long
             after
             Pope
          
           Boniface
           
             Dedicated
             the
             Church
             of
             St.
          
           Michael
           
             the
             third
             of
             the
             Calends
             of
          
           October
           
             in
             which
             the
             Church
             celebrates
             the
             memory
             of
             all
             Angels
             ,
             but
             this
             day
             is
             consecrated
             to
             the
             apparition
             of
          
           Michael
           
             the
             Arch-angel
          
           .
           Thus
           far
           the
           5
           or
           6
           Lessons
           of
           the
           present
           
             Roman
             Breviary
          
           ,
           whereby
           we
           understand
           what
           infallible
           grounds
           the
           Church
           of
           Rome
           proceeds
           upon
           in
           all
           her
           definitions
           and
           observations
           .
        
         
           §
           .
           5.
           
           And
           is
           it
           not
           a
           hard
           case
           now
           ,
           
           we
           should
           be
           so
           often
           told
           of
           Fanaticism
           among
           us
           ,
           by
           the
           members
           of
           the
           
             Roman
             Church
          
           ?
           Where
           are
           the
           Visions
           and
           Revelations
           ever
           pleaded
           by
           us
           in
           any
           matter
           of
           Doctrine
           ?
           Did
           we
           never
           discard
           any
           of
           the
           
             Roman
             opinions
          
           or
           practices
           upon
           
           the
           account
           of
           Revelations
           made
           to
           Women
           or
           to
           any
           private
           persons
           ?
           Do
           we
           resolve
           the
           grounds
           of
           any
           doctrine
           of
           ours
           into
           any
           Visions
           and
           Extasies
           ?
           have
           we
           any
           Festivals
           kept
           upon
           such
           occasions
           ?
           Do
           we
           collect
           
             Fanatical
             Revelations
          
           ,
           and
           set
           them
           out
           with
           comments
           upon
           them
           ,
           as
           
             Gonsalvus
             Durantus
          
           hath
           done
           those
           of
           St.
           Bridgitt
           ?
           Have
           we
           any
           mother
           
           Iuliana's
           among
           us
           ?
           or
           do
           we
           publish
           to
           the
           world
           the
           
             Fanatick
             Revelations
          
           of
           
             distempered
             brains
          
           as
           Mr.
           Cressy
           hath
           very
           lately
           done
           ,
           to
           the
           great
           honour
           and
           service
           of
           the
           Roman
           Church
           ,
           
             the
             sixteen
             Revelations
             of
             Divine
             Love
             shewed
             to
             a
             devout
             servant
             of
             our
             Lord
          
           (
           and
           Lady
           too
           )
           
             called
             Mother
          
           Juliana
           ?
           We
           have
           ,
           we
           thank
           God
           ,
           other
           wayes
           of
           imploying
           our
           devout
           retirements
           ,
           than
           by
           reading
           such
           fopperies
           as
           those
           are
           .
           Excellent
           men
           !
           that
           debarr
           the
           people
           reading
           the
           Scriptures
           in
           their
           own
           tongue
           ,
           and
           instead
           of
           them
           put
           them
           off
           with
           such
           Fooleries
           ,
           which
           deserve
           no
           other
           name
           at
           the
           best
           than
           the
           efforts
           of
           
             Religious
             madness
          
           .
           Were
           we
           to
           take
           an
           estimate
           of
           
             Christian
             Religion
          
           from
           such
           Raptures
           and
           Extasies
           ,
           such
           Visions
           and
           Entertainments
           as
           those
           are
           ,
           how
           much
           must
           we
           befool
           our selves
           to
           think
           it
           sense
           ?
           Did
           ever
           
             H.
             N.
             Iacob
             Behmen
          
           ,
           or
           the
           highest
           Enthusiasts
           talk
           at
           a
           more
           extravagant
           rate
           than
           this
           Iuliana
           doth
           ?
           
           As
           when
           she
           speaks
           of
           
             our
             being
             beclosed
             in
             the
             mid-head
             of
             God
             ,
          
           
           
             and
             in
             his
             meek-head
             ,
             and
             in
             his
             benignity
             ,
             and
             in
             his
             buxomness
             ,
             though
             we
             feel
             in
             us
             wrath
             ,
             debate
             ,
             and
             strife
             :
          
           Of
           
             being
             substantially
             united
             to
             God
             ;
             and
             that
             ,
             God
             is
             that
             goodness
             which
             may
             not
             be
             wrath
             ,
             for
             God
             is
             not
             but
             goodness
             :
             our
             soul
             is
             oned
             to
             him
             ,
             unchangeable
             goodness
             ;
             and
             between
             God
             and
             our
             soul
             is
             neither
             wrath
             nor
             forgiveness
             in
             his
             sight
             ,
             for
             our
             soul
             is
             so
             fulsomely
             oned
             to
             God
             of
             his
             own
             goodness
             ,
             that
             between
             God
             and
             our
             soul
             may
             be
             right
             naught
             .
          
           
           That
           
             in
             mankind
             that
             shall
             be
             saved
             is
             comprehended
             all
             ;
             that
             is
             to
             say
             ,
             all
             that
             is
             made
             and
             the
             maker
             of
             all
             ;
             for
             in
             man
             is
             God
             ,
             and
             God
             is
             all
             ,
             and
             he
             that
             loveth
             thus
             he
             loveth
             all
             :
          
           
           That
           
             our
             soul
             is
             so
             deep
             grounded
             in
             God
             ,
             and
             so
             endlesly
             treasured
             that
             we
             may
             not
             come
             to
             the
             knowing
             thereof
             ,
             till
             we
             have
             first
             knowing
             of
             God
             ;
             which
             is
             the
             maker
             to
             whom
             it
             is
             oned
             ,
             and
             therefore
             if
             we
             will
             have
             knowing
             of
             our
             soul
             ,
             and
             commoning
             ,
             and
             dalliance
             therewith
             ,
             it
             behooveth
             to
             seek
             into
             our
             Lord
             God
             in
             whom
             it
             is
             inclosed
             :
             and
             that
             worshipful
             City
             that
             our
             Lord
             Iesu
             sitteth
             in
             ,
             it
             is
             our
             sensuality
             in
             which
             he
             is
             inclosed
          
           ;
           
           
             and
             our
             kindly
             substance
             is
             beclosed
             in
             Iesu
             with
             the
             blessed
             soul
             of
             Christ
             ,
             resting
             in
             the
             Godhead
             :
             and
             notwithstanding
             all
             this
             we
             may
             never
             come
             to
             the
             full
             knowing
             of
             God
             till
             we
             know
             first
             clearly
             our
             own
             soul
             ;
             for
             into
             
             the
             time
             that
             it
             is
             in
             the
             full
             mights
             ,
             we
             may
             not
             be
             all
             holy
             ;
             and
             that
             is
             ,
             that
             our
             sensuality
             by
             the
             vertue
             of
             Christs
             passion
             be
             brought
             up
             into
             the
             substance
             ,
             with
             all
             the
             profits
             of
             our
             tribulation
             ,
             that
             our
             Lord
             shall
             make
             us
             to
             get
             by
             mercy
             and
             grace
             .
             I
             had
             in
             party
             touching
             ,
             and
             it
             is
             grounded
             in
             kind
             ;
             that
             is
             to
             say
             ,
             our
             reason
             is
             grounded
             in
             God
             which
             is
             substantially
             kindness
             .
          
           Afterwards
           she
           discourseth
           
             of
             three
             properties
             in
             the
             Holy
             Trinity
             ,
          
           
           
             of
             the
             Fatherhead
             ,
             of
             the
             Motherhood
             ,
             and
             of
             the
             Lordship
             ,
             and
             she
             further
             saw
             that
             the
             second
             person
             which
             is
             our
             Mother
             substantially
             ,
             the
             same
             dear
             worthy
             person
             is
             now
             become
             our
             Mother
             sensual
             ;
             for
             we
             be
             double
             of
             Gods
             making
             ,
             substantial
             and
             sensual
             .
          
           We
           may
           justly
           admire
           what
           esteem
           Mr.
           Cressy
           had
           of
           that
           Lady
           to
           whose
           devout
           retirements
           he
           so
           gravely
           commends
           the
           blasphemous
           and
           senseless
           tittle
           tattle
           of
           this
           Hysterical
           Gossip
           .
           It
           were
           endless
           to
           repeat
           the
           Canting
           and
           Enthusiastick
           expressions
           ,
           which
           signifie
           nothing
           in
           Mother
           
           Iuliana's
           Revelations
           ;
           and
           one
           would
           wonder
           to
           what
           end
           such
           a
           Book
           were
           published
           among
           us
           ,
           unless
           it
           were
           to
           convince
           us
           of
           this
           great
           truth
           ,
           that
           we
           have
           not
           had
           so
           great
           Fanaticks
           and
           Enthusiasts
           among
           us
           ,
           but
           they
           have
           had
           greater
           in
           the
           
             Roman
             Church
          
           .
           And
           by
           this
           means
           they
           may
           think
           to
           prevail
           upon
           the
           Fanaticks
           among
           us
           ,
           by
           perswading
           them
           ,
           
           that
           they
           have
           been
           strangely
           mistaken
           concerning
           the
           Church
           of
           Rome
           in
           these
           matters
           ;
           that
           she
           is
           no
           such
           enemy
           to
           Enthusiams
           and
           Revelations
           as
           some
           believe
           ;
           but
           that
           in
           truth
           she
           hath
           not
           only
           alwayes
           had
           such
           ,
           but
           given
           great
           approbation
           and
           encouragement
           to
           them
           .
           So
           that
           among
           all
           their
           visions
           they
           do
           but
           mix
           some
           that
           confirm
           their
           particular
           Doctrines
           ;
           as
           the
           Visions
           of
           Iuliana
           concerning
           
             the
             great
             Worship
             of
             the
             B.
             Virgin
             from
             her
             son
             ,
          
           the
           
             holy
             Vernacle
             at
          
           Rome
           ,
           and
           such
           like
           fopperies
           ;
           these
           make
           all
           the
           rest
           very
           acceptable
           among
           them
           .
        
         
           §
           .
           6.
           2.
           
           That
           which
           they
           account
           the
           
             most
             perfect
             way
             of
             life
          
           ,
           
           hath
           been
           instituted
           by
           
             Enthusiastick
             persons
          
           ,
           and
           upon
           the
           credit
           of
           visions
           and
           revelations
           ,
           and
           the
           highest
           way
           of
           devotion
           in
           that
           Church
           is
           meer
           Enthusiasme
           .
        
         
           1.
           
           That
           the
           
             Religious
             orders
          
           were
           instituted
           among
           them
           by
           
             Enthusiastick
             persons
          
           upon
           the
           credit
           of
           their
           visions
           and
           revelations
           .
           The
           most
           celebrated
           orders
           at
           this
           day
           in
           the
           Roman
           Church
           are
           the
           
             Benedictines
             ,
             Carthusians
             ,
             Dominicans
             ,
             Franciscans
          
           and
           Iesuites
           ,
           and
           if
           I
           can
           prove
           this
           concerning
           each
           of
           these
           ,
           we
           shall
           see
           how
           much
           Fanaticism
           hath
           contributed
           to
           the
           support
           of
           the
           
             Roman
             Church
          
           .
           And
           it
           is
           a
           very
           fair
           way
           towards
           the
           proof
           of
           it
           ,
           that
           Bellarmin
           confesseth
           concerning
           the
           four
           first
           and
           that
           of
           
             Romoaldus
             ,
             that
             they
             were
             
             at
             first
             instituted
             by
             St.
          
           Benedict
           ,
           
           St.
           Romoaldus
           ,
           St.
           Bruno
           ,
           St.
           Dominick
           ,
           St.
           Francis
           ,
           
             by
             the
             inspiration
             of
             the
             Holy
             Ghost
          
           ;
           and
           for
           
             Ignatius
             Loyola
          
           if
           he
           do
           not
           appear
           as
           great
           a
           Fanatick
           as
           ever
           hath
           been
           in
           the
           world
           ,
           we
           shall
           be
           contented
           to
           be
           upbraided
           with
           the
           charge
           of
           Fanaticism
           among
           us
           .
           It
           is
           observable
           in
           the
           life
           of
           St.
           Benedict
           ,
           
           as
           St.
           Gregory
           relates
           in
           the
           second
           Book
           of
           his
           Dialogues
           ,
           that
           he
           was
           a
           great
           hater
           of
           humane
           learning
           ,
           and
           that
           was
           the
           first
           occasion
           of
           his
           retiring
           from
           the
           World
           :
           being
           very
           much
           afraid
           a
           little
           knowledge
           should
           have
           destroyed
           him
           .
           He
           therefore
           forsook
           not
           only
           his
           Studies
           ,
           but
           his
           Fathers
           house
           and
           business
           ,
           being
           as
           St.
           Gregory
           saith
           ,
           
             knowingly
             ignorant
             ,
             and
             wisely
             unlearned
             :
          
           he
           might
           as
           well
           have
           said
           ignorantly
           learned
           ,
           and
           foolishly
           wise
           .
           One
           might
           have
           suspected
           it
           had
           been
           rather
           hatred
           of
           his
           Book
           ,
           than
           devotion
           at
           his
           age
           ,
           which
           made
           him
           run
           away
           from
           School
           and
           his
           Fathers
           house
           ;
           but
           one
           of
           his
           Visions
           in
           his
           Cave
           makes
           it
           more
           probable
           there
           was
           some
           other
           occasion
           of
           it
           .
           But
           however
           away
           he
           goes
           ,
           and
           only
           an
           old
           Nurse
           with
           him
           ,
           and
           he
           requited
           her
           soon
           for
           it
           ,
           for
           he
           by
           his
           Prayers
           set
           together
           the
           winnowing
           Sieve
           which
           she
           had
           broken
           in
           pieces
           ,
           which
           was
           after
           hanged
           up
           before
           the
           doors
           of
           the
           Church
           to
           the
           Lombards
           times
           .
           But
           this
           is
           nothing
           to
           
           his
           being
           three
           years
           in
           a
           Cave
           without
           the
           knowledge
           of
           any
           but
           St.
           Roman
           ,
           who
           let
           him
           down
           victuals
           by
           a
           rope
           and
           a
           Bell
           ;
           and
           the
           Devil
           owing
           him
           a
           great
           spight
           ,
           threw
           a
           huge
           stone
           and
           broke
           the
           Bell.
           Here
           he
           lay
           so
           close
           ,
           that
           he
           was
           fain
           to
           be
           discovered
           by
           a
           vision
           ,
           and
           was
           so
           devout
           that
           he
           had
           forgotten
           
             Easter
             day
          
           ,
           till
           he
           was
           put
           in
           mind
           of
           it
           by
           the
           person
           ,
           who
           by
           a
           vision
           was
           sent
           to
           him
           :
           and
           was
           so
           little
           like
           a
           man
           that
           the
           shepherds
           took
           him
           for
           a
           beast
           lying
           in
           a
           den
           .
           But
           at
           last
           he
           is
           brought
           to
           light
           ,
           and
           found
           to
           be
           a
           wonderful
           person
           ;
           (
           for
           among
           superstitious
           people
           ,
           ignorance
           and
           devotion
           are
           most
           admired
           together
           )
           and
           now
           many
           are
           sent
           to
           him
           for
           education
           ;
           having
           conquered
           his
           amorous
           passions
           by
           rowling
           himself
           naked
           among
           thornes
           and
           nettles
           :
           which
           thorns
           a
           long
           time
           after
           St.
           Francis
           grafted
           Roses
           upon
           ,
           
           (
           as
           Bollandus
           well
           observes
           )
           which
           bear
           in
           the
           coldest
           part
           of
           Winter
           ,
           and
           of
           them
           
             Rose
             water
          
           is
           made
           which
           is
           sent
           as
           a
           present
           to
           the
           
             greatest
             Princes
          
           .
           He
           had
           an
           admirable
           Sagacity
           in
           spying
           Devils
           ;
           
           for
           he
           saw
           a
           little
           
             black
             Devil
          
           which
           led
           away
           a
           Monk
           from
           Prayers
           ;
           and
           was
           fain
           to
           pray
           two
           dayes
           with
           Pompeianus
           and
           Maurus
           that
           God
           would
           afford
           them
           the
           Grace
           to
           see
           him
           too
           :
           and
           at
           last
           Maurus
           being
           young
           ,
           and
           his
           sight
           good
           ,
           saw
           him
           ;
           but
           Pompeianus
           being
           older
           and
           
           wiser
           could
           not
           .
           However
           St.
           Bennet
           sent
           the
           
             little
             Devil
          
           packing
           with
           a
           stroke
           of
           his
           rod
           ,
           as
           he
           did
           at
           other
           times
           with
           the
           sign
           of
           the
           cross
           :
           and
           easily
           caused
           a
           stone
           to
           be
           lifted
           up
           whereon
           the
           Devil
           sate
           ,
           
           which
           could
           not
           be
           stirred
           before
           his
           coming
           .
           It
           would
           take
           up
           too
           much
           time
           to
           tell
           of
           his
           Miracles
           ,
           my
           business
           is
           only
           with
           his
           visions
           and
           revelations
           ,
           by
           which
           he
           could
           not
           only
           foretell
           things
           to
           come
           ,
           but
           could
           discover
           absent
           things
           ;
           so
           that
           the
           Monks
           could
           not
           eat
           out
           of
           his
           sight
           ,
           
           but
           he
           could
           tell
           as
           well
           as
           if
           he
           saw
           the
           meat
           in
           their
           teeth
           when
           they
           denyed
           it
           .
           He
           discovered
           
           Riggo's
           fraud
           when
           he
           came
           to
           him
           in
           
           Totila's
           habit
           ,
           
           and
           told
           Totilas
           how
           long
           he
           should
           raign
           ;
           nay
           ,
           if
           we
           believe
           St.
           Gregory
           ,
           
           he
           knew
           the
           secrets
           of
           the
           Divinity
           ,
           being
           one
           Spirit
           with
           God
           :
           no
           wonder
           then
           the
           unhappy
           Boy
           could
           not
           hide
           one
           Flask
           of
           Wine
           ,
           nor
           the
           Monks
           receive
           handkerchiefs
           of
           the
           Women
           ,
           
           but
           he
           found
           it
           out
           ,
           but
           most
           admirable
           was
           his
           sight
           of
           his
           Sister
           Scholastica's
           soul
           entring
           into
           Heaven
           in
           the
           shape
           of
           a
           Dove
           :
           
           and
           another
           time
           the
           soul
           of
           
             Germanus
             Bishop
          
           of
           Capua
           in
           a
           fiery
           Circle
           carryed
           by
           Angels
           to
           Heaven
           ;
           
           but
           above
           all
           was
           his
           seeing
           all
           the
           world
           under
           one
           ray
           of
           the
           Sun
           ,
           which
           he
           could
           not
           do
           ,
           Gregory
           concludes
           without
           a
           Divine
           internal
           light
           ;
           upon
           which
           a
           dispute
           hath
           been
           raised
           in
           
           the
           Schooles
           ,
           whether
           St.
           Benedict
           saw
           the
           
             divine
             Essence
          
           or
           no
           ?
           
           Aquinas
           thinks
           not
           ,
           but
           only
           that
           he
           had
           an
           extraordinary
           revelation
           ;
           
           Vasquez
           doth
           not
           seem
           much
           to
           oppose
           it
           ,
           but
           upon
           two
           grounds
           ,
           the
           one
           very
           considerable
           ,
           that
           we
           never
           read
           the
           
             Virgin
             Mary
          
           did
           it
           ,
           
           who
           ought
           to
           have
           the
           highest
           share
           in
           revelations
           and
           visions
           :
           the
           other
           only
           a
           plain
           place
           of
           
             Scripture
             ;
             No
             man
             hath
             seen
             God
             at
             any
             time
             ;
             the
             only
             begotten
             Son
             of
             the
             Father
             he
             hath
             revealed
             him
             .
          
           As
           though
           that
           were
           intended
           to
           exclude
           St.
           Benedict
           and
           other
           Founders
           of
           
             Religious
             orders
          
           and
           not
           rather
           the
           
             Patriarchs
             ,
             Prophets
          
           and
           Apostles
           who
           came
           not
           near
           them
           in
           Visions
           and
           Miracles
           .
           But
           no
           one
           hath
           handled
           this
           profound
           question
           with
           that
           care
           and
           accuracy
           which
           
             Angelus
             de
             Nuce
          
           hath
           done
           ,
           
           in
           his
           Notes
           upon
           St.
           Gregories
           life
           of
           St.
           Benedict
           :
           he
           tells
           us
           therefore
           the
           Question
           is
           not
           concerning
           the
           highest
           sort
           of
           abstractive
           contemplation
           of
           any
           thing
           short
           of
           the
           Divine
           essence
           ,
           for
           that
           ,
           he
           saith
           ,
           none
           doubt
           of
           ;
           but
           of
           an
           
             intuitive
             vision
          
           ,
           by
           which
           the
           divine
           essence
           is
           seen
           clearly
           in
           it self
           immediately
           ,
           and
           not
           in
           any
           created
           image
           :
           the
           Negative
           he
           grants
           is
           held
           by
           Aquinas
           and
           many
           of
           the
           Schoolmen
           :
           but
           yet
           he
           saith
           ,
           many
           Schoolmen
           of
           great
           note
           are
           for
           the
           affirmative
           ,
           and
           he
           deduces
           many
           arguments
           to
           prove
           it
           from
           St.
           Gregories
           words
           :
           but
           
           that
           which
           addes
           most
           weight
           to
           it
           ,
           besides
           the
           number
           of
           authors
           quoted
           by
           him
           ,
           is
           that
           Vrban
           8.
           in
           a
           Bull
           upon
           the
           feast
           of
           St.
           Benedict
           ,
           A.
           D.
           1632.
           doth
           expresly
           assert
           it
           .
           
           And
           
             Ioh.
             Bona
          
           a
           present
           Cardinal
           at
           Rome
           ,
           saith
           ,
           
             that
             St.
          
           Benedict
           
             was
             rapt
             up
             into
             the
             third
             Heavens
             ,
             where
             he
             heard
             the
             Choire
             of
             Angels
             ,
             and
             saw
             God
             face
             to
             face
             :
          
           for
           which
           besides
           Gregory
           ,
           he
           cites
           St.
           
             Bernard
             ,
             Rupertus
             Tuitiensis
             ,
             Bonaventure
             ,
             Dionysius
             Carthusianus
             ,
             Maximilian
             Sandaeus
             ,
          
           and
           others
           .
           And
           addes
           to
           this
           as
           extraordinary
           a
           thing
           as
           any
           hath
           been
           yet
           said
           of
           him
           ,
           
             that
             he
             and
             his
             Sister
          
           Scholastica
           
             sung
             very
             distinctly
             in
             their
             Mothers
             Wombs
             ,
             a
             presage
          
           (
           saith
           he
           )
           
             of
             the
             chearful
             singing
             of
             their
             Order
             .
          
           For
           which
           he
           quotes
           several
           Authors
           of
           the
           Benedictines
           ,
           and
           although
           he
           grants
           it
           may
           be
           suspected
           ,
           because
           it
           doth
           not
           occurr
           in
           the
           more
           ancient
           writers
           ,
           yet
           he
           justifies
           it
           by
           many
           parellel
           Stories
           .
           These
           things
           are
           enough
           for
           St.
           
             Benedicts
             Enthusiasme
          
           .
           St.
           Romoaldus
           was
           as
           happy
           as
           St.
           Benedict
           in
           his
           ignorance
           .
           For
           as
           
             Petrus
             Damiani
          
           reports
           in
           his
           life
           ,
           
           when
           he
           first
           entred
           himself
           under
           the
           discipline
           of
           Marinus
           the
           Eremite
           ,
           he
           could
           hardly
           read
           his
           Psalter
           ,
           though
           he
           had
           been
           a
           Monk
           three
           years
           before
           ;
           and
           he
           adds
           it
           as
           a
           great
           instance
           of
           his
           patience
           ,
           that
           when
           Marinus
           in
           teaching
           him
           ,
           did
           often
           
           beat
           him
           with
           a
           wand
           upon
           the
           left
           side
           of
           his
           head
           ,
           for
           his
           dulness
           ,
           he
           desired
           his
           Master
           that
           he
           would
           now
           change
           his
           side
           ,
           for
           he
           had
           by
           his
           strokes
           quite
           lost
           his
           hearing
           in
           his
           left
           eare
           :
           and
           yet
           he
           met
           with
           a
           worse
           companion
           than
           Marinus
           ;
           
           for
           ,
           for
           five
           years
           together
           he
           saith
           ,
           the
           Devil
           lay
           upon
           his
           feet
           and
           his
           leggs
           in
           the
           night
           ,
           that
           he
           could
           not
           easily
           stirr
           himself
           .
           He
           was
           so
           possessed
           with
           the
           thoughts
           of
           him
           ,
           that
           a
           Monk
           could
           not
           knock
           at
           his
           Cell
           door
           ,
           but
           he
           asked
           the
           Devil
           ,
           what
           he
           did
           there
           in
           the
           Wilderness
           ?
           and
           was
           ready
           to
           encounter
           with
           the
           Devil
           ,
           when
           he
           found
           him
           to
           be
           one
           of
           his
           Brethren
           .
           But
           the
           Devil
           once
           got
           him
           down
           (
           as
           he
           imagined
           )
           while
           he
           was
           saying
           his
           Psalms
           ,
           
           and
           wounded
           him
           ,
           and
           bruised
           him
           sadly
           ;
           but
           of
           a
           sudden
           he
           rose
           up
           as
           sound
           as
           ever
           ,
           and
           went
           on
           just
           where
           he
           left
           .
           All
           the
           crows
           and
           ugly
           birds
           he
           saw
           in
           the
           Wilderness
           ,
           
           he
           fancied
           to
           be
           Devils
           ,
           and
           challenged
           to
           fight
           with
           them
           ;
           and
           exceedingly
           triumphed
           when
           at
           his
           loud
           cries
           they
           flew
           away
           .
           He
           was
           converted
           by
           a
           vision
           of
           St.
           Apollinaris
           ,
           
           as
           his
           Father
           Sergius
           ran
           stark
           mad
           with
           a
           vision
           of
           the
           
             Holy
             Ghost
          
           ,
           
           he
           wept
           so
           abundantly
           that
           he
           never
           durst
           say
           Mass
           in
           publick
           ,
           
           and
           bid
           his
           Brethren
           have
           a
           care
           of
           shedding
           too
           many
           tears
           ,
           because
           they
           hurt
           the
           sight
           and
           the
           brain
           .
           Yet
           by
           immediate
           revelation
           he
           writ
           an
           
           excellent
           commentary
           saith
           Mugnotius
           on
           the
           Book
           of
           Psalms
           ,
           
           though
           not
           very
           agreeable
           to
           Grammar
           saith
           
             Petrus
             Damiani
          
           ;
           and
           being
           led
           by
           the
           Divine
           Spirit
           to
           the
           top
           of
           a
           Mountain
           ,
           in
           his
           sleep
           he
           saw
           Ladders
           reaching
           from
           thence
           to
           Heaven
           ,
           and
           a
           great
           many
           Monks
           going
           up
           to
           Heaven
           upon
           them
           .
           A
           divine
           vision
           indeed
           !
           and
           he
           meeting
           with
           Maldulus
           who
           by
           great
           fortune
           had
           the
           same
           vision
           ,
           they
           presently
           agreed
           about
           erecting
           a
           Monastery
           there
           .
           If
           the
           order
           of
           Carthusians
           did
           not
           begin
           upon
           the
           story
           of
           the
           Doctor
           of
           Paris
           speaking
           those
           dreadful
           words
           after
           his
           death
           ,
           which
           is
           delivered
           ,
           say
           the
           defenders
           of
           it
           ,
           by
           
             sixty
             authors
             of
             the
             Roman
             Church
          
           ;
           
           yet
           it
           is
           agreed
           on
           all
           hands
           among
           them
           ,
           that
           Hugo
           who
           joyned
           with
           Bruno
           in
           laying
           the
           foundations
           of
           that
           order
           ,
           
             had
             a
             vision
             of
             Gods
             building
             a
             house
             of
             seven
             stars
             conducting
             them
             ,
          
           
           to
           the
           place
           called
           
             la
             grand
             Chartreuse
          
           ,
           from
           whence
           the
           whole
           order
           hath
           taken
           its
           name
           .
           The
           Carmelites
           have
           an
           especial
           vision
           of
           
             Simon
             Stock
          
           ,
           wherein
           the
           
             B.
             Virgin
          
           upon
           his
           devout
           prayers
           to
           her
           appeared
           with
           the
           habit
           in
           her
           hand
           ,
           which
           she
           would
           have
           them
           wear
           ,
           with
           a
           promise
           greater
           than
           ever
           her
           son
           made
           ,
           
           that
           
             whosoever
             dyed
             in
             that
             habit
             ,
             should
             not
             perish
             by
             everlasting
             flames
             .
          
        
         
         
           §
           .
           7.
           
           But
           S.
           Francis
           and
           S.
           Dominick
           were
           the
           persons
           whom
           Innocent
           the
           third
           saw
           in
           a
           Vision
           supporting
           the
           tottering
           Fabrick
           of
           the
           
             Lateran
             Church
          
           ;
           
           whereby
           he
           understood
           what
           Props
           and
           Supporters
           those
           two
           Orders
           would
           be
           to
           the
           
             Church
             of
             Rome
          
           .
           
           From
           hence
           those
           high
           Elogiums
           are
           given
           of
           those
           two
           persons
           by
           Bonaventure
           ,
           
           Antoninus
           ,
           
           Bozius
           and
           others
           ,
           that
           they
           were
           the
           
             two
             great
             lights
             of
             Heaven
          
           ,
           
           the
           
             two
             Trumpets
             of
             Moses
          
           ,
           the
           two
           Cheru●ims
           ,
           (
           or
           
             rather
             the
             two
             Calves
             of
             Dan
             and
             ●ethel
             ,
             )
          
           the
           
             two
             breasts
             of
             the
             Spouse
          
           ,
           the
           
             two
             Olive
             branches
          
           ,
           
           the
           
             two
             Candlesticks
          
           ,
           the
           
             two
             Witnesses
          
           ;
           almost
           all
           the
           noted
           two's
           of
           the
           Bible
           ,
           but
           the
           
             two
             Thieves
          
           ,
           and
           the
           
             two
             Testaments
          
           ;
           and
           these
           ,
           as
           will
           appear
           presently
           ,
           were
           in
           no
           great
           esteem
           among
           them
           .
           But
           S.
           Francis
           got
           the
           start
           of
           the
           other
           ;
           for
           (
           if
           a
           
             Canonized
             Saint
          
           may
           be
           believed
           upon
           his
           Oath
           )
           Bonaventure
           did
           publickly
           swear
           at
           Paris
           ,
           
           saith
           
             Bernardinus
             a
             Bustis
          
           ,
           that
           
             Christ
             did
             reveal
             it
             to
             him
             ,
             that
             S.
          
           John
           (
           Apocalyps
           .
           7.
           2.
           
           )
           
             by
             the
             Angel
             ascending
             from
             the
             East
             having
             the
             seal
             of
             the
             living
             God
             ,
             meant
             no
             other
             than
             S.
             Francis
             .
          
           And
           therefore
           that
           is
           the
           Motto
           placed
           under
           his
           Picture
           ;
           and
           is
           applyed
           the
           same
           way
           by
           
             Pope
             Leo
             the
             tenth
          
           .
           
           I
           shall
           not
           take
           the
           advantage
           that
           is
           sufficiently
           given
           us
           by
           the
           Book
           of
           Conformities
           ,
           the
           
             Alcoran
             of
             the
             Franciscans
          
           ,
           nor
           the
           declared
           enemies
           of
           
           those
           Orders
           ,
           to
           represent
           S.
           Francis
           by
           but
           only
           take
           the
           account
           given
           of
           him
           by
           persons
           of
           greatest
           reputation
           in
           the
           
             Roman-Church
             .
             Cardinal
             Vitriaco
          
           ,
           who
           saith
           ,
           
           he
           saw
           him
           when
           he
           went
           to
           Damiata
           ,
           calls
           him
           
             a
             simple
             and
             illiterate
             man.
             Cardinal
             Bonaventure
          
           is
           received
           as
           the
           most
           approved
           Writer
           of
           his
           life
           ;
           and
           he
           describes
           him
           as
           an
           
             ignorant
             Enthusiast
          
           ;
           being
           bred
           a
           kind
           of
           
             Woollen
             draper
          
           ,
           as
           appears
           by
           the
           selling
           his
           Cloth
           and
           his
           Horse
           at
           Foligno
           ,
           
           after
           he
           left
           off
           trading
           upon
           the
           Vision
           of
           building
           Churches
           .
           His
           first
           conversion
           to
           Quakerism
           was
           by
           
             Dreams
             and
             Visions
          
           ,
           
           in
           which
           he
           was
           sometimes
           
             swallowed
             up
             in
             God
          
           ,
           as
           Bonaventures
           expression
           is
           ,
           
             and
             his
             soul
             melted
             at
             the
             sight
             of
             Christ
             ;
             and
             was
             so
             tender
             hearted
             to
             the
             poor
             ,
             that
             he
             sometimes
             put
             off
             his
             clothes
             to
             give
             them
             ,
             sometimes
             unript
             them
             ,
             sometimes
             cut
             them
             in
             pieces
             ,
          
           I
           suppose
           that
           he
           might
           give
           to
           the
           more
           .
           
           
             All
             this
             while
             he
             had
             no
             Teacher
             but
             Christ
             ,
             and
             learnt
             all
             by
             inspiration
             ,
             but
             went
             besides
             himself
             at
             hearing
             the
             voice
             come
             from
             a
             Crucifix
          
           (
           as
           any
           one
           almost
           would
           have
           done
           )
           and
           it
           seems
           he
           was
           not
           well
           recovered
           when
           he
           came
           from
           the
           Cave
           ,
           
           
             for
             the
             people
             flocked
             about
             him
             as
             a
             mad
             man
             ,
             and
             gave
             him
             the
             common
             Civility
             to
             such
             persons
             of
             dirt
             and
             stones
             :
          
           and
           his
           Father
           entertained
           him
           with
           
             dark
             rooms
          
           and
           chains
           ,
           as
           the
           fittest
           for
           him
           ,
           
           whom
           neither
           words
           nor
           blows
           could
           bring
           to
           himself
           .
           But
           finding
           no
           amendment
           ,
           he
           made
           him
           renounce
           his
           Patrimony
           ,
           and
           so
           discharged
           him
           ,
           
           which
           S.
           Francis
           did
           so
           readily
           that
           he
           would
           not
           so
           much
           as
           keep
           the
           Clothes
           on
           his
           back
           .
           
           Whereby
           ;
           saith
           Bonaventure
           ,
           in
           a
           wonderful
           zeal
           ,
           and
           being
           
             drunk
             in
             the
             Spirit
          
           ,
           casting
           away
           his
           very
           Breeches
           ,
           and
           being
           stark
           naked
           before
           them
           all
           ,
           said
           thus
           to
           his
           Father
           ,
           
             Hitherto
             I
             called
             thee
             Father
             on
             earth
             ;
             but
             hence
             forward
             I
             can
             securely
             say
             ,
             Our
             Father
             which
             art
             in
             Heaven
             .
          
           As
           though
           his
           duty
           to
           God
           and
           his
           Parents
           had
           been
           inconsistent
           .
           The
           Bishop
           ,
           in
           whose
           presence
           all
           this
           was
           done
           ,
           gave
           order
           to
           have
           his
           nakedness
           covered
           ,
           highly
           admiring
           his
           zeal
           ;
           and
           he
           no
           sooner
           had
           got
           some
           rags
           about
           him
           ,
           but
           he
           falls
           
             to
             makeing
             Crucifixes
             in
             Mortar
             with
             his
             own
             hands
             ,
          
           as
           Children
           do
           Babies
           in
           the
           dirt
           .
           In
           this
           height
           of
           Fanaticism
           he
           goes
           about
           ,
           and
           preaches
           to
           the
           people
           ,
           
           
             whose
             words
             pierced
             their
             hearts
          
           ,
           much
           sooner
           than
           sense
           and
           reason
           would
           have
           done
           ;
           and
           he
           soon
           brought
           the
           superstitious
           and
           ignorant
           multitude
           to
           a
           great
           admiration
           of
           him
           ,
           for
           his
           very
           way
           of
           saluting
           the
           people
           ,
           he
           pretended
           ,
           
             he
             had
             by
             revelation
          
           .
           At
           last
           one
           Bernard
           joyns
           with
           him
           ,
           but
           S.
           Francis
           tells
           him
           ,
           
           
             They
             must
             seek
             God
             for
             direction
             what
             to
             do
          
           ;
           and
           after
           prayers
           ,
           
             he
             being
             a
             great
             worshipper
             of
             the
             Trinity
             ,
             in
             honour
             to
             
             it
             opens
             the
             Gospel
             three
             times
             ,
             and
             the
             first
             three
             sentences
             he
             met
             with
             ,
             were
             to
             be
             the
             rule
             of
             their
             Order
             :
          
           their
           second
           Brother
           was
           
             F.
             Gyles
             ,
             who
             though
             an
             Idiot
             and
             a
             simple
             man
             ,
          
           
           
             was
             full
             of
             God
          
           ,
           as
           he
           saith
           ,
           
             and
             had
             so
             many
             extasies
             and
             raptures
             that
             he
             seemed
             to
             live
             rather
             among
             Angels
             than
             men
             .
          
           One
           day
           when
           S.
           Francis
           was
           alone
           in
           a
           solitary
           place
           ,
           
           
             He
             fell
             into
             an
             extasie
             of
             joy
             ,
             and
             had
             full
             assurance
             of
             the
             remission
             of
             his
             sins
             ;
             and
             being
             transported
             beyond
             himself
             ,
             he
             was
             catched
             up
             into
             a
             wonderful
             light
             ,
             wherein
             his
             mind
             being
             inlarged
             ,
             he
             foresaw
             all
             that
             should
             come
             to
             pass
             concerning
             his
             Order
             .
          
           His
           number
           being
           increased
           ,
           
           to
           Rome
           he
           goes
           to
           confirm
           his
           Order
           ;
           but
           the
           Pope
           rejected
           him
           with
           scorn
           ;
           
             but
             in
             the
             night
             he
             saw
             a
             Palm
             growing
             between
             his
             feet
             into
             a
             goodly
             Tree
          
           ;
           which
           he
           wisely
           interpreting
           to
           be
           S.
           Francis
           ,
           sent
           for
           him
           ,
           and
           promised
           him
           fair
           things
           ,
           and
           upon
           the
           other
           Vision
           of
           his
           supporting
           the
           
             Lateran
             Church
          
           ,
           he
           approves
           his
           Rule
           ,
           and
           establishes
           his
           Order
           .
           And
           his
           whole
           life
           afterwards
           was
           agreeable
           to
           this
           beginning
           〈◊〉
           and
           the
           Rule
           of
           his
           Order
           he
           called
           ,
           
           as
           Possevine
           tells
           us
           ,
           
             The
             Book
             of
             life
             ,
             the
             hope
             of
             salvation
             ,
             the
             marrow
             of
             the
             Gospel
             ,
             the
             ladder
             of
             Heaven
             ,
             the
             key
             of
             Paradise
             ,
             the
             Eternal
             Covenant
             .
          
           Let
           any
           Fanaticks
           be
           produced
           among
           us
           ,
           (
           though
           we
           are
           far
           from
           looking
           on
           them
           as
           
             the
             
             supporters
             of
             our
             Church
             )
          
           who
           have
           exceeded
           S.
           Francis
           in
           their
           actions
           or
           expressions
           .
           
           S.
           Brigitt
           saith
           of
           the
           Rule
           of
           S.
           
             Francis
             ,
             That
             it
             was
             not
             dictated
             ,
             or
             composed
             by
             the
             wisdom
             of
             man
             ,
             but
             by
             God
             himself
             ;
             nay
             ,
             every
             word
             therein
             was
             inspired
             by
             the
             Holy
             Ghost
             ,
             which
             ,
          
           she
           saith
           likewise
           ,
           
             of
             all
             the
             other
             Rules
             of
             Religious
             Orders
             .
          
           What
           horrible
           blasphemy
           is
           this
           ,
           which
           is
           so
           solemnly
           approved
           in
           the
           Church
           of
           Rome
           for
           
             divine
             Revelations
          
           ?
           But
           lest
           Dominicus
           should
           seem
           to
           come
           behind
           S.
           Francis
           in
           ●●sions
           ,
           
           he
           tells
           him
           at
           Rome
           where
           they
           met
           ,
           
             That
             it
             was
             revealed
             to
             him
             in
             a
             Vision
             ,
             that
             Christ
             was
             just
             coming
             to
             destroy
             the
             world
             for
             the
             wickedness
             of
             it
             ,
             and
             his
             Mother
             stopt
             him
             ,
             and
             told
             him
             she
             had
             two
             servants
             would
             reform
             it
             ,
             whereof
             himself
             was
             one
             ,
             and
             Christ
             approved
             of
             him
             ,
             as
             one
             that
             would
             do
             his
             work
             ,
             but
             his
             companion
             he
             did
             not
             know
             ,
             till
             he
             met
          
           S.
           Francis
           ,
           
             and
             so
             they
             embraced
             one
             another
             .
          
           Which
           Vision
           out
           of
           his
           great
           humility
           S.
           Francis
           reported
           ,
           having
           it
           from
           the
           others
           own
           mouth
           .
           I
           shall
           not
           insist
           on
           any
           more
           of
           Dominicus
           ,
           nor
           on
           the
           blasphemous
           Images
           set
           up
           in
           S.
           
             Marks
             Church
          
           at
           Venice
           ,
           
           one
           of
           which
           was
           of
           S.
           Paul
           with
           this
           Inscription
           ,
           
             By
             him
             we
             go
             to
             Christ
          
           ;
           the
           other
           of
           Dominicus
           with
           this
           ,
           
             but
             by
             him
             we
             go
             easier
             to
             Christ
          
           ;
           but
           I
           shall
           proceed
           to
           their
           followers
           ,
           among
           whom
           we
           meet
           with
           
           one
           of
           the
           most
           blasphemous
           pieces
           of
           Enthusiasm
           the
           world
           hath
           ever
           known
           .
        
         
           §
           .
           8.
           
           For
           which
           we
           are
           to
           understand
           that
           in
           the
           beginning
           of
           the
           thirteenth
           Century
           one
           Almaricus
           a
           Student
           in
           Paris
           was
           suspected
           for
           some
           dangerous
           Opinions
           ,
           
           for
           which
           he
           was
           sentenced
           to
           recant
           ;
           
           and
           soon
           after
           dyed
           .
           Among
           these
           .
           Opinions
           he
           broached
           this
           blasphemy
           ,
           
           which
           was
           privately
           instilled
           into
           his
           followers
           ;
           
             That
             every
             person
             of
             the
             Trinity
             had
             his
             successive
             time
             of
             ruling
             the
             world
             ;
             
             that
             the
             Law
             of
             the
             Father
             continued
             till
             Christs
             comeing
             ;
             the
             Law
             of
             the
             Son
             to
             their
             time
             ,
             and
             then
             the
             time
             of
             the
             Holy
             Ghost
             was
             to
             begin
             .
          
           
           
             In
             which
             the
             use
             of
             Sacraments
             was
             to
             cease
             ,
             and
             all
             internal
             administrations
             ,
          
           
           
             and
             every
             one
             then
             was
             to
             be
             saved
             by
             the
             inspiration
             and
             inward
             grace
             of
             the
             Holy
             Ghost
             ,
             without
             any
             external
             actions
             .
             They
             so
             highly
             extolled
             Love
             ,
             that
             what
             would
             have
             been
             a
             sin
             without
             it
             ,
             they
             thought
             to
             be
             nothing
             with
             it
             ;
             as
             Fornication
             ,
             Adultery
             ,
          
           &c.
           
             and
             promised
             impunity
             to
             the
             women
             with
             whom
             they
             committed
             these
             things
             ,
          
           
           
             because
             they
             said
             God
             was
             only
             good
             ,
             and
             not
             just
             .
          
           That
           these
           were
           their
           opinions
           ,
           
           is
           delivered
           by
           Rigordus
           who
           lived
           in
           that
           age
           ,
           and
           was
           upon
           the
           place
           ,
           being
           a
           Monk
           of
           S.
           Denys
           and
           Physitian
           to
           the
           
             King
             of
             France
          
           ,
           
           and
           by
           Eymericus
           and
           Pegna
           ,
           and
           many
           others
           .
           But
           by
           the
           care
           and
           endeavour
           of
           the
           
             Bishop
             and
             
             Vniversity
          
           of
           Paris
           ,
           though
           they
           had
           spread
           very
           far
           abroad
           ,
           and
           with
           a
           great
           deal
           of
           secrecy
           ,
           yet
           by
           the
           fraud
           and
           artifice
           of
           one
           imployed
           among
           them
           ,
           who
           pretended
           to
           revelations
           and
           the
           Spirit
           as
           highly
           as
           they
           could
           do
           ,
           they
           were
           convicted
           ,
           condemned
           ,
           and
           some
           of
           them
           executed
           .
           Notwithstanding
           which
           severity
           about
           fifty
           years
           after
           this
           came
           forth
           a
           Book
           with
           the
           Title
           of
           
             Evangelium
             aeternum
          
           ,
           or
           the
           
             Eternal
             Gospel
          
           published
           by
           the
           
             Mendicant
             Fryers
          
           ,
           and
           supposed
           to
           be
           written
           by
           
             Iohannes
             de
             Parma
          
           about
           
             A.
             D.
          
           1254.
           who
           was
           General
           of
           the
           
             Franciscan
             Order
          
           ;
           but
           the
           Book
           was
           received
           and
           defended
           by
           both
           Orders
           ,
           as
           will
           presently
           appear
           .
           But
           it
           will
           be
           first
           necessary
           to
           consider
           what
           the
           doctrines
           are
           ,
           which
           are
           contained
           in
           this
           Book
           ;
           and
           if
           ever
           there
           were
           higher
           Fanaticism
           than
           is
           therein
           ,
           or
           rather
           greater
           blasphemies
           ,
           let
           them
           have
           leave
           to
           triumph
           .
           The
           most
           perfect
           account
           we
           have
           of
           it
           ,
           
           is
           from
           
             Nicol
             .
             Eymericus
          
           ,
           who
           was
           himself
           an
           Inquisitor
           ,
           and
           tells
           us
           these
           Heresies
           or
           Errors
           are
           contained
           in
           it
           .
        
         
           1.
           
           That
           the
           doctrine
           of
           
             Abbot
             Ioachim
          
           (
           a
           great
           Fanatick
           )
           excelled
           the
           doctrine
           of
           Christ
           ,
           
           and
           consequently
           the
           New
           and
           Old
           Testament
           .
        
         
           2.
           
           That
           the
           Gospel
           of
           Christ
           is
           not
           the
           Gospel
           of
           the
           Kingdom
           ,
           and
           therefore
           is
           not
           edifying
           .
        
         
           3.
           
           That
           the
           New
           Testament
           is
           to
           be
           evacuated
           ,
           
           or
           lose
           its
           force
           ,
           as
           the
           Old
           hath
           already
           .
        
         
           4.
           
           That
           the
           New
           Testament
           shall
           not
           remain
           in
           force
           above
           six
           years
           longer
           ;
           viz.
           to
           
             A.
             D.
          
           1260.
           
        
         
           5.
           
           That
           they
           which
           shall
           live
           beyond
           that
           time
           ,
           shall
           be
           in
           the
           
             state
             of
             perfection
          
           .
        
         
           6.
           
           That
           the
           Gospel
           of
           Christ
           shall
           give
           way
           to
           another
           Gospel
           ,
           and
           so
           instead
           of
           the
           
             Priesthood
             of
             Christ
          
           ,
           another
           Gospel
           shall
           succeed
           .
        
         
           7.
           
           That
           no
           simple
           man
           is
           fit
           to
           instruct
           men
           in
           spiritual
           and
           eternal
           things
           ,
           but
           they
           that
           
             walk
             barefoot
          
           .
        
         
           8.
           
           That
           although
           God
           afflict
           the
           Iews
           in
           this
           world
           ,
           yet
           he
           will
           save
           them
           ,
           though
           they
           remain
           in
           Iudaism
           ,
           and
           will
           in
           the
           end
           deliver
           them
           from
           all
           the
           opposition
           of
           men
           ,
           remaining
           such
           as
           they
           are
           .
        
         
           9.
           
           That
           the
           Church
           hath
           not
           yet
           brought
           forth
           Children
           ,
           nor
           will
           do
           before
           the
           end
           of
           the
           temporal
           reign
           :
           which
           shall
           be
           after
           six
           years
           ;
           and
           by
           this
           we
           are
           to
           understand
           ,
           that
           the
           
             Christian
             Religion
          
           ,
           which
           hath
           brought
           forth
           many
           called
           to
           the
           faith
           of
           Christ
           ,
           is
           not
           the
           Church
           .
        
         
           10.
           
           That
           the
           Gospel
           of
           Christ
           brings
           no
           man
           to
           perfection
           .
        
         
           11.
           
           That
           the
           Gospel
           of
           the
           
             Holy
             Ghost
          
           coming
           ,
           or
           Ioachims
           work
           obtaining
           (
           called
           the
           
             Everlasting
             Gospel
          
           or
           of
           the
           
             Holy
             Ghost
          
           )
           the
           Gospel
           of
           Christ
           shall
           be
           done
           away
           .
        
         
           12.
           
           That
           no
           man
           in
           
             Religious
             Orders
          
           is
           bound
           to
           expose
           his
           life
           for
           defence
           of
           the
           
           faith
           ,
           or
           preserving
           the
           worship
           of
           Christ
           ,
           but
           other
           men
           are
           .
        
         
           13.
           
           That
           as
           when
           
             Iohn
             Baptist
          
           came
           ,
           the
           things
           that
           were
           before
           must
           needs
           be
           confuted
           ,
           because
           of
           new
           things
           coming
           in
           their
           place
           ;
           so
           when
           the
           time
           of
           the
           
             Holy
             Ghost
          
           shall
           come
           ,
           or
           the
           third
           state
           of
           the
           world
           ,
           the
           things
           that
           were
           before
           must
           be
           confuted
           ,
           for
           the
           sake
           of
           the
           New
           which
           are
           to
           come
           ;
           from
           whence
           it
           must
           be
           understood
           ,
           that
           the
           
             New
             Testament
          
           must
           be
           refuted
           ,
           and
           the
           old
           cast
           away
           .
        
         
           14.
           
           That
           Christ
           and
           his
           Apostles
           were
           not
           perfect
           in
           the
           contemplative
           life
           .
        
         
           15.
           
           That
           the
           Order
           of
           the
           Clergy
           shall
           perish
           ;
           but
           one
           of
           a
           
             Religious
             Order
          
           shall
           be
           perferred
           above
           all
           in
           dignity
           and
           honour
           ;
           and
           that
           as
           the
           authority
           under
           the
           Father
           was
           committed
           to
           one
           of
           the
           married
           order
           ,
           so
           under
           the
           
             Holy
             Ghost
          
           to
           one
           or
           some
           of
           the
           order
           of
           Monks
           .
        
         
           16.
           
           That
           those
           who
           are
           over
           the
           Colledges
           of
           Monks
           ,
           ought
           in
           those
           dayes
           to
           think
           of
           departing
           from
           the
           Seculars
           ,
           and
           prepare
           themselves
           to
           return
           to
           the
           ancient
           people
           of
           the
           Iews
           .
        
         
           17.
           
           That
           the
           Preachers
           which
           shall
           be
           in
           the
           
             last
             state
          
           of
           the
           world
           ,
           shall
           be
           of
           greater
           dignity
           and
           authority
           ,
           than
           the
           Preachers
           of
           the
           
             Primitive
             Church
          
           .
        
         
           18.
           
           That
           the
           Preachers
           and
           Doctors
           of
           
             Religious
             Orders
          
           ,
           when
           they
           shall
           be
           infested
           
           by
           the
           Clergy
           ,
           shall
           go
           over
           to
           the
           Infidels
           ;
           and
           it
           is
           to
           be
           feared
           ,
           lest
           they
           go
           thither
           for
           that
           end
           to
           bring
           them
           in
           battel
           against
           the
           
             Roman
             Church
          
           ,
           according
           to
           the
           doctrine
           of
           S.
           
             Iohn
             ,
             Apocalyps
          
           .
           15.
           
        
         
           These
           may
           suffice
           out
           of
           twenty
           seven
           ,
           to
           let
           the
           world
           know
           ,
           where
           the
           height
           of
           Blasphemy
           and
           Fanaticism
           was
           first
           hatched
           ;
           and
           no
           one
           could
           imagine
           ,
           that
           any
           who
           had
           the
           face
           or
           name
           of
           Christians
           should
           own
           these
           things
           ;
           yet
           they
           came
           from
           those
           excellent
           and
           inspired
           persons
           of
           the
           newly
           founded
           
             Religious
             Orders
          
           .
           And
           if
           it
           had
           not
           been
           for
           the
           mortal
           hatred
           that
           then
           was
           between
           the
           University
           of
           Paris
           ,
           and
           the
           
             Mendicant
             Fryers
          
           (
           who
           usurped
           the
           Professors
           places
           in
           the
           Vniversity
           against
           their
           will
           )
           God
           knows
           how
           far
           this
           doctrine
           might
           have
           prevailed
           without
           the
           least
           censure
           .
           For
           the
           Popes
           were
           extreamly
           partial
           to
           the
           Fryers
           ,
           and
           would
           hear
           no
           ill
           of
           them
           ;
           they
           now
           finding
           them
           their
           most
           useful
           instruments
           in
           all
           their
           quarrels
           with
           Princes
           ,
           
           the
           Secular
           Clergy
           and
           the
           People
           .
           So
           
             Matth.
             Paris
          
           relating
           the
           Story
           of
           the
           quarrels
           between
           the
           University
           and
           the
           Fryers
           ,
           tells
           ,
           
             That
             though
             the
             King
             and
             the
             City
             were
             for
             preserving
             the
             priviledges
             of
             the
             Vniversity
             ;
             yet
             the
             Fryers
             being
             at
             the
             Popes
             devotion
             ,
             and
             doing
             them
             a
             great
             deal
             of
             service
             ,
             were
             more
             acceptable
             in
             the
             Court
             of
          
           Rome
           ,
           
             and
             therefore
             
             got
             the
             better
             of
             the
             Vniversity
             .
          
           Nay
           ,
           so
           zealous
           was
           Alexander
           the
           fourth
           in
           the
           cause
           of
           the
           Fryers
           against
           the
           Vniversity
           ,
           that
           in
           the
           six
           years
           of
           his
           Popedom
           ,
           he
           sent
           out
           near
           
             forty
             Bulls
          
           against
           the
           Vniversity
           ,
           of
           which
           not
           one
           now
           appears
           in
           the
           Bullarium
           :
           but
           most
           of
           them
           are
           preserved
           in
           that
           accurate
           Preface
           before
           the
           Works
           of
           
             Gul.
             de
             Sancto
             Amore
          
           the
           zealous
           Defender
           of
           the
           Vniversity
           against
           the
           encroachments
           of
           the
           Fryers
           ,
           
           and
           in
           the
           late
           History
           of
           the
           Vniversity
           of
           Paris
           .
           In
           the
           midst
           of
           these
           heats
           ,
           some
           intimation
           was
           given
           the
           Divines
           of
           the
           Vniversity
           of
           such
           a
           Book
           ,
           which
           was
           in
           great
           esteem
           among
           the
           Fryers
           ,
           called
           
             Evangelium
             aeternum
          
           ,
           wherein
           were
           very
           dangerous
           doctrines
           ,
           
           
             which
             were
          
           (
           saith
           
             Matthew
             Paris
             )
             preached
             ,
             read
             and
             taught
             by
             the
             Fryers
             :
             and
             were
             put
             together
             by
             them
             in
             a
             Book
             called
          
           Evangelium
           aeternum
           ,
           
             and
             taken
          
           ,
           (
           saith
           he
           )
           
             chiefly
             out
             of
             the
             Books
             of
             Abbot
          
           Joachim
           ;
           
           and
           Richerius
           acknowledgeth
           ,
           
             that
             the
             Book
             was
             composed
             by
             the
             Fryers
             ,
             and
             that
             the
             Divines
             of
          
           Paris
           
             by
             some
             art
             got
             a
             Copy
             of
             it
             ,
             and
             extracted
             some
             Heads
             out
             of
             it
             ,
             which
             were
             contrary
             to
             faith
             :
          
           and
           upon
           that
           (
           as
           
             Du
             Bouley
          
           saith
           )
           
             they
             caused
             it
             to
             be
             burnt
             publickly
             at
             Paris
             .
          
           
           But
           not
           being
           satisfied
           herewith
           ;
           they
           preached
           against
           it
           ,
           as
           appears
           by
           a
           Sermon
           of
           
             Gul.
             de
             Sancto
             Amore
          
           ,
           
           at
           the
           end
           of
           his
           Works
           ,
           wherein
           he
           saith
           ,
           
           
             That
             he
             had
             seen
             no
             small
             part
             of
             that
             Book
             ;
             and
             he
             had
             heard
             that
             it
             doth
             in
             all
             contain
             more
             than
             the
             Bible
             ;
             and
             therein
             ,
          
           he
           saith
           ,
           
             it
             is
             taught
             ,
             that
             the
             Sacraments
             of
             the
             Church
             are
             nothing
             ,
             that
             the
             Gospel
             of
             Christ
             is
             not
             the
             true
             Gospel
             ;
             and
             that
             the
             Book
             it self
             is
             the
             Gospel
             of
             the
             Holy
             Ghost
             ,
             and
             the
             everlasting
             Gospel
             ;
             and
             that
             the
             Gospel
             of
             Christ
             should
             be
             preached
             but
             for
             five
             years
             to
             come
             ;
             that
             then
             men
             shall
             have
             another
             Rule
             of
             life
             ,
             and
             the
             Church
             shall
             be
             otherwise
             managed
             .
             Which
             ,
          
           saith
           he
           ,
           
             is
             execrable
             and
             abominable
             to
             be
             spoken
             .
          
           But
           not
           content
           with
           bare
           preaching
           against
           them
           ,
           he
           writ
           a
           very
           smart
           Book
           in
           the
           name
           of
           the
           Vniversity
           of
           
             Paris
             ,
             de
             periculo
             novissimorum
             temporum
             ,
          
           of
           the
           
             dangers
             of
             the
             last
             times
          
           ,
           wherein
           he
           doth
           at
           large
           set
           forth
           
             the
             hypocrisie
          
           ,
           
           
             idleness
             ,
             flattery
             and
             baseness
             of
             the
             Fryers
          
           ;
           but
           coming
           to
           shew
           the
           near
           approach
           of
           the
           dangers
           he
           mentions
           ,
           he
           saith
           ,
           
             It
             is
             now
             fifty
             five
             years
          
           (
           for
           about
           that
           time
           Almaric
           broached
           his
           doctrine
           )
           
             that
             some
             have
             endeavoured
             to
             change
             the
             Gospel
             of
             Christ
             into
             another
             Gospel
             ,
             which
             they
             said
             would
             be
             better
             ,
             more
             perfect
             and
             worthy
             ,
             which
             they
             call
             the
             Gospel
             of
             the
             Holy
             Ghost
             ,
             or
             the
             everlasting
             Gospel
             ;
             which
             will
             by
             its
             coming
             turn
             the
             Gospel
             of
             Christ
             out
             of
             doors
          
           ;
           as
           ,
           saith
           he
           ,
           
             we
             are
             ready
             to
             prove
             ,
             out
             of
             that
             cursed
             Gospel
          
           ;
           and
           a
           little
           after
           he
           adds
           ,
           
             That
             this
             Everlasting
             Gospel
             
             was
             publickly
             explained
             at
          
           Paris
           ,
           A.
           D.
           1254.
           
             from
             whence
             it
             is
             certain
             ,
             that
             it
             would
             be
             preached
             ,
             unless
             there
             were
             some
             other
             thing
             which
             hindered
             .
          
           And
           afterwards
           he
           saith
           ,
           
             That
             in
             that
             Book
             ,
             this
             Everlasting
             Gospel
             is
             said
             to
             exceed
             the
             Gospel
             of
             Christ
             ,
             as
             much
             as
             the
             light
             of
             the
             Sun
             doth
             that
             of
             the
             Moon
             ,
             or
             the
             Kernel
             doth
             the
             Shell
             .
          
           This
           Book
           of
           his
           extreamly
           incensed
           the
           Fryers
           ,
           and
           they
           presently
           sent
           informations
           against
           him
           to
           the
           Pope
           ;
           and
           by
           their
           interest
           got
           his
           Book
           to
           be
           condemned
           and
           burnt
           publickly
           before
           the
           Pope
           and
           the
           Court
           at
           Anagnia
           ,
           and
           afterwards
           at
           Paris
           :
           to
           which
           purpose
           the
           Pope
           published
           a
           Bull
           ,
           and
           denounced
           the
           sentence
           of
           excommunication
           against
           any
           who
           should
           presume
           to
           defend
           it
           :
           and
           the
           Write
           of
           it
           was
           deprived
           of
           his
           
             Ecclesiastical
             Promotions
          
           and
           banished
           France
           ,
           
           as
           far
           as
           the
           Popes
           power
           could
           do
           it
           .
           All
           this
           was
           done
           in
           great
           haste
           ,
           before
           the
           Legats
           from
           the
           Vniversity
           could
           appear
           ;
           and
           when
           they
           came
           ,
           three
           of
           them
           recanted
           and
           returned
           ;
           only
           
             Gul.
             de
             S.
             Amore
          
           resolved
           to
           stand
           it
           out
           ,
           and
           answered
           all
           their
           objections
           ,
           and
           persisted
           still
           in
           the
           accusation
           of
           that
           
             horrible
             Book
          
           :
           and
           at
           last
           prevailed
           so
           much
           ,
           that
           the
           Pope
           was
           fain
           to
           condemn
           the
           
             Evangelium
             aeternum
          
           together
           with
           
             S.
             Amours
          
           Book
           ;
           but
           it
           appears
           how
           unwillingly
           he
           did
           it
           ,
           by
           his
           carriage
           in
           it
           ,
           which
           is
           related
           by
           
           
             Matth.
             Paris
          
           ;
           
           for
           
             he
             condemned
             the
             other
             Book
             solemnly
             ,
             and
             caused
             the
             sentence
             to
             be
             publickly
             executed
             ;
             but
             he
             gave
             order
             that
             this
             Book
             should
             be
             secretly
             burnt
             ,
             and
             as
             much
             as
             might
             be
             without
             any
             offence
             to
             the
             Fryers
             .
          
           Lo
           here
           the
           true
           zeal
           of
           the
           Head
           of
           the
           Church
           !
           A
           Book
           only
           writ
           against
           the
           
             Mendicant
             Fryers
          
           is
           condemned
           as
           
             impious
             ,
             wicked
             ,
             execrable
          
           ,
           and
           what
           not
           ,
           in
           the
           Bull
           against
           it
           ;
           and
           a
           Book
           against
           
             Christian
             Religion
          
           in
           the
           highest
           manner
           hardly
           procured
           to
           be
           condemned
           ;
           and
           when
           it
           is
           ,
           with
           great
           fear
           of
           displeasing
           the
           Authors
           and
           approvers
           of
           it
           .
           And
           since
           that
           time
           ,
           they
           have
           been
           very
           careful
           to
           suppress
           the
           least
           mention
           of
           the
           latter
           ,
           but
           very
           forward
           to
           set
           forth
           the
           other
           .
           For
           in
           the
           
             Roman
             Bullarium
          
           ,
           
           the
           Bull
           against
           
             S.
             Amours
          
           Book
           is
           set
           forth
           at
           large
           ;
           
           but
           not
           the
           least
           intimation
           of
           any
           such
           Book
           condemned
           as
           the
           
             Evangelium
             aeternum
          
           .
           So
           much
           dearer
           to
           the
           Pope
           is
           the
           honour
           of
           Fryers
           ,
           than
           of
           Christ
           and
           the
           
             Christian
             Religion
          
           !
           And
           therefore
           
             S.
             Amour
          
           said
           well
           in
           the
           University
           of
           Paris
           before
           they
           went
           ,
           
           
             That
             it
             was
             to
             no
             purpose
             to
             go
             about
             to
             procure
             the
             condemning
             that
             Book
             at
          
           Rome
           ,
           
             where
             it
             had
             so
             many
             Favourers
          
           ;
           the
           design
           of
           it
           being
           to
           advance
           the
           honour
           of
           Religious
           Orders
           ,
           though
           to
           the
           overthrow
           of
           the
           Gospel
           of
           Christ.
           It
           is
           well
           these
           things
           were
           written
           and
           preserved
           by
           
           Writers
           of
           their
           
             own
             Church
          
           ,
           and
           persons
           of
           the
           same
           Age
           (
           out
           of
           whom
           only
           I
           have
           given
           account
           of
           them
           )
           for
           otherwise
           according
           to
           their
           usual
           Method
           of
           confuting
           things
           which
           do
           not
           please
           them
           ,
           they
           would
           be
           denyed
           with
           a
           mighty
           confidence
           ,
           and
           the
           world
           should
           be
           told
           ,
           that
           these
           are
           only
           the
           Lyes
           and
           Forgeries
           of
           Hereticks
           .
           But
           these
           are
           to
           their
           shame
           preserved
           in
           their
           own
           Books
           ,
           and
           we
           can
           shew
           them
           the
           very
           words
           ,
           if
           occasion
           requires
           it
           .
        
         
           §
           .
           9.
           
           Yet
           we
           are
           not
           to
           think
           ,
           
           that
           only
           the
           preaching
           Fryers
           sell
           into
           these
           extravagancies
           ;
           for
           the
           Franciscans
           had
           a
           great
           hand
           in
           them
           too
           ,
           and
           were
           as
           forward
           to
           promote
           that
           which
           they
           accounted
           their
           common
           interest
           .
           And
           notwithstanding
           the
           Popes
           condemning
           the
           Book
           ,
           said
           to
           be
           taken
           out
           of
           
             Abbot
             Ioachims
          
           Writings
           ,
           
           yet
           his
           doctrine
           did
           in
           no
           long
           time
           after
           break
           forth
           again
           in
           the
           Franciscan
           Order
           .
           For
           toward
           the
           latter
           end
           of
           the
           same
           Century
           ,
           or
           as
           most
           think
           ,
           
           in
           the
           beginning
           of
           the
           next
           in
           the
           time
           of
           Clement
           the
           fifth
           appeared
           one
           
             Petrus
             Iohannis
             de
             Oliva
          
           a
           great
           Disciple
           of
           Ioachims
           ,
           as
           
             Guido
             Carmelita
             ,
             Alphonsus
             a
             Castro
             ,
          
           and
           
             Franciscus
             Pegna
          
           affirm
           .
           All
           the
           difference
           saith
           Alphonsus
           ,
           
           between
           them
           was
           ,
           that
           Ioachim
           made
           the
           
             spiritual
             State
          
           to
           commence
           from
           the
           founding
           
           the
           Benedictine
           Order
           ,
           but
           
             Petrus
             Iohannis
          
           would
           have
           it
           begin
           only
           from
           S.
           Francis
           :
           Which
           State
           ,
           
           as
           Eymericus
           relates
           ,
           where
           he
           recounts
           his
           errors
           ,
           
             began
             with
             the
          
           Franciscan
           
             Order
             ,
             when
             the
             Angel
             of
             Christ
             ,
             that
             is
             ,
          
           
           S.
           Francis
           ,
           
             did
             set
             his
             mark
             upon
             all
             his
             Souldiers
             ;
             and
             that
          
           S.
           Francis
           
             appeared
             as
             Christ
             did
             with
             his
             wounds
             upon
             him
             .
          
           For
           we
           are
           to
           understand
           ,
           that
           S.
           Francis
           in
           one
           of
           his
           Visions
           upon
           the
           very
           day
           of
           the
           exaltation
           of
           the
           Cross
           ,
           had
           the
           same
           
             bleeding
             wounds
          
           on
           his
           
             hands
             ,
             feet
             and
             side
             ,
             which
             Christ
             had
             upon
             the
             Cross
             ,
             and
             carried
             them
             for
             two
             years
             together
             before
             his
             death
          
           ;
           and
           lest
           this
           should
           be
           suspected
           ,
           
             Pope
             Alexander
             the
             fourth
          
           preached
           it
           in
           S.
           Bonaventures
           hearing
           ,
           that
           himself
           
             saw
             them
          
           ,
           as
           the
           sixth
           Lesson
           on
           S.
           Francis
           day
           in
           the
           
             Roman
             Breviary
          
           ,
           
           and
           Bonaventure
           assure
           us
           .
           And
           who
           dares
           question
           the
           infallibility
           of
           the
           Popes
           eye-sight
           ?
           Unless
           the
           Story
           in
           latter
           times
           of
           
             Maria
             Visitationis
          
           ,
           
           as
           she
           was
           called
           ,
           Abbesse
           of
           the
           Annuntiation
           in
           Lisbon
           ,
           may
           give
           some
           suspicion
           of
           it
           .
           For
           this
           Virgin
           had
           gained
           so
           great
           a
           reputation
           for
           sanctity
           ,
           not
           only
           in
           Portugal
           ,
           but
           in
           
             Spain
             ,
             Italy
          
           and
           the
           
             East
             Indies
          
           ,
           that
           she
           seemed
           to
           be
           a
           fit
           match
           for
           S.
           Francis.
           And
           she
           out-did
           him
           in
           the
           number
           of
           her
           wounds
           ,
           for
           she
           had
           thirty
           two
           upon
           her
           head
           ,
           caused
           by
           Christs
           putting
           his
           
             Crown
             of
             Thorns
          
           upon
           her
           ,
           and
           in
           her
           hands
           ,
           and
           
           ●eet
           ,
           and
           side
           ,
           they
           were
           as
           exact
           as
           in
           
             St.
             Francis
          
           ,
           she
           made
           no
           difficulty
           of
           shewing
           them
           ,
           if
           her
           Confessor
           bid
           her
           ,
           but
           never
           otherwise
           ;
           lest
           she
           should
           seem
           too
           much
           to
           glory
           in
           the
           honour
           which
           Christ
           had
           done
           her
           .
           This
           Confessor
           was
           no
           less
           a
           man
           ,
           than
           
             Ludovicus
             Granatensis
          
           ,
           a
           man
           highly
           commended
           for
           learning
           and
           piety
           ,
           who
           as
           verily
           believed
           them
           ,
           as
           
             Pope
             Alexander
          
           did
           those
           of
           S.
           Francis.
           One
           day
           in
           the
           Week
           she
           laid
           raggs
           to
           her
           wounds
           ,
           upon
           which
           the
           print
           of
           the
           wounds
           was
           made
           .
           These
           rags
           with
           incredible
           devotion
           ,
           saith
           the
           Writer
           of
           the
           Story
           ,
           were
           sent
           to
           the
           Pope
           himself
           ,
           and
           to
           the
           greatest
           and
           most
           religious
           persons
           in
           all
           parts
           ,
           by
           whom
           they
           were
           received
           with
           great
           Veneration
           .
           And
           when
           he
           was
           Inquisitor
           in
           Sicily
           ,
           he
           saith
           ,
           he
           saw
           many
           of
           them
           with
           her
           Picture
           ,
           and
           a
           Book
           of
           her
           life
           and
           eminent
           sanctity
           by
           a
           person
           of
           great
           authority
           ,
           which
           were
           preserved
           as
           precious
           things
           by
           the
           Vice-roy's
           Lady
           .
           But
           this
           is
           nothing
           to
           
             Gregory
             the
             thirteenth
          
           then
           Pope
           ,
           who
           writ
           a
           Letter
           of
           encouragement
           to
           her
           ,
           to
           go
           on
           in
           the
           same
           way
           of
           sanctity
           she
           had
           begun
           .
           She
           had
           been
           examined
           by
           the
           Inquisition
           ,
           and
           her
           wounds
           were
           allowed
           by
           them
           after
           diligent
           search
           :
           But
           at
           last
           they
           found
           what
           she
           aimed
           at
           ,
           which
           was
           the
           Revolt
           of
           Portugall
           from
           Spain
           ;
           which
           being
           once
           suspected
           ,
           she
           is
           brought
           
           before
           the
           Inquisition
           ,
           and
           her
           Sanctity
           is
           condemned
           ,
           her
           wounds
           declared
           to
           be
           a
           meer
           Imposture
           ,
           being
           artificially
           made
           by
           
             red
             Lead
          
           ,
           and
           her self
           sentenced
           by
           the
           Inquisitors
           to
           a
           very
           severe
           pennance
           all
           her
           dayes
           
             Decemb.
             8.
             
             A.
             D.
          
           1588.
           
           I
           suppose
           ,
           my
           Adversary
           having
           been
           upon
           the
           place
           ,
           hath
           often
           heard
           the
           truth
           of
           this
           ;
           but
           if
           he
           doubts
           it
           ,
           
           he
           may
           find
           it
           ,
           as
           I
           have
           related
           it
           ,
           in
           
             Ludovicus
             a
             Paramo
          
           .
           By
           which
           it
           is
           very
           easie
           to
           ghess
           what
           it
           is
           ,
           which
           gives
           and
           preserves
           the
           reputation
           of
           these
           things
           in
           the
           
             Roman
             Church
          
           ;
           for
           if
           this
           Saint
           had
           dyed
           before
           her
           design
           brake
           forth
           ,
           we
           might
           have
           heard
           of
           her
           wounds
           in
           the
           
             Roman
             Breviary
          
           ,
           as
           well
           as
           those
           of
           St.
           Francis
           ,
           and
           a
           Festival
           might
           have
           been
           kept
           in
           commemoration
           of
           her
           sanctity
           ,
           and
           her self
           as
           religiously
           invocated
           as
           the
           rest
           of
           the
           Popes
           making
           .
           But
           supposing
           
             Pope
             Alexander
             the
             fourths
          
           authority
           prevailed
           so
           much
           upon
           the
           people
           ,
           to
           believe
           that
           S.
           Francis
           had
           the
           same
           wounds
           which
           Christ
           had
           ,
           &c.
           
           No
           wonder
           then
           ,
           it
           should
           be
           written
           in
           the
           Book
           called
           ,
           
           
             The
             Flowers
             of
          
           S
           Francis
           ,
           that
           
             those
             only
             were
             saved
             by
             the
             blood
             of
             Christ
             ,
             who
             lived
             before
          
           S.
           Francis
           ;
           
             but
             all
             that
             followed
             ,
             were
             redeemed
             by
             the
             blood
             of
          
           S.
           Francis.
           No
           wonder
           ,
           this
           
             Petrus
             Iohannis
          
           made
           
             the
             Rule
             of
          
           S.
           Francis
           ,
           
             to
             be
             the
             very
             same
             with
             the
             Gospel
             ,
             and
             that
             which
             Christ
             and
             his
             Apostles
             
             lived
             by
             :
             of
             which
          
           S.
           Francis
           
             was
             the
             greatest
             observer
             next
             to
             Christ
             and
             his
             Mother
             ;
             and
             that
             as
             Christ
             when
             he
             was
             to
             reform
             the
             world
             chose
             twelve
             Apostles
             ;
             so
          
           S.
           Francis
           
             had
             twelve
             Brethren
             ,
             by
             whom
             the
             Evangelical
             Order
             was
             founded
             ;
             that
             those
             who
             opposed
             this
             Order
             ,
             were
             the
             carnal
             persecuting
             Clergy
             ,
             in
             whom
             the
             Seat
             of
             the
             Beast
             is
             much
             more
             ,
             than
             in
             the
             people
             ;
             that
             in
             the
             time
             of
             this
             Mystical
             Antichrist
             ,
             the
             Carnal
             Church
             shall
             oppose
             the
             doctrine
             ,
             life
             and
             zeal
             of
             the
             Saints
             ,
             and
             burn
             as
             it
             were
             with
             fire
             against
             them
             ;
             but
             it
             shall
             be
             dryed
             up
             from
             all
             spiritual
             Wisdom
             ,
             and
             Grace
             ,
             and
             the
             riches
             of
             Christ
             ,
             and
             be
             exposed
             to
             errors
             and
             delusion
             as
             it
             was
             with
             the
             Iews
             and
             Greeks
             .
          
           Those
           who
           will
           not
           take
           the
           pains
           to
           see
           how
           faithfully
           I
           have
           translated
           these
           words
           out
           of
           Eymericus
           ,
           would
           imagine
           I
           have
           borrowed
           some
           of
           the
           canting
           language
           of
           the
           modern
           Quakers
           .
           But
           he
           goes
           on
           :
           saying
           ,
           
             That
             as
          
           Vasthi
           
             the
             Queen
             being
             cast
             off
             from
             the
             Kingdom
             and
             Marriage
             of
          
           Ahassuerus
           ,
           
             the
             humble
          
           Esther
           
             was
             chosen
             to
             succeed
             in
             her
             place
             ,
             and
             the
             King
             made
             a
             great
             Feast
             to
             his
             Princes
             and
             Servants
             :
             so
             in
             this
             last
             state
             of
             the
             Church
             ,
             the
             adulterous
          
           Babylon
           ,
           
             the
             carnal
             Church
             being
             rejected
             ,
             the
             spiritual
             Church
             must
             be
             exalted
             ,
             and
             a
             great
             and
             spiritual
             Feast
             be
             kept
             to
             celebrate
             these
             Nuptials
             with
             ,
             that
             under
             the
             Mystical
             Antichrist
             ,
             there
             shall
             be
             overturnings
             and
             commotions
             ,
             by
             
             which
             the
             Carnal
             Church
             shall
             be
             terribly
             stirred
             up
             and
             moved
             against
             the
             Evangelical
             Spirit
             of
             Christ
             ;
             but
             that
             ,
             the
             Whore
             of
          
           Babylon
           ,
           
             the
             Carnal
             Church
             shall
             fall
             ;
             in
             which
             time
             the
             Saints
             shall
             preach
             ,
             saying
             ,
             from
             this
             time
             it
             is
             no
             longer
             the
             Church
             of
             Christ
             ,
             but
             the
             Synagogue
             of
             Satan
             ,
             and
             the
             Habitation
             of
             Devils
             ,
             which
             before
             said
             in
             the
             pride
             of
             her
             heart
             ,
             I
             sit
             as
             a
             Queen
             in
             great
             honour
             and
             glory
             ,
             I
             rule
             over
             my
             Kingdom
             ,
             I
             sit
             at
             ease
             ,
             I
             am
             no
             Widow
             ,
          
           i.
           e.
           
             I
             have
             Bishops
             and
             Kings
             on
             my
             side
             :
          
           that
           ,
           the
           Roman
           
             Church
             is
             that
             great
             Whore
             spoken
             of
             in
             the
          
           Revelations
           ,
           
             which
             hath
             committed
             fornication
             with
             this
             world
             ,
             having
             departed
             from
             the
             worship
             ,
             and
             sincere
             love
             ,
             and
             the
             delights
             of
             Christ
             her
             Spouse
             ;
             and
             embraced
             the
             world
             ,
             the
             riches
             and
             pleasures
             of
             it
             ,
             and
             the
             Devil
             ,
             and
             Kings
             ,
             and
             Princes
             ,
             and
             Prelates
             ,
             and
             all
             the
             lovers
             of
             this
             world
             .
          
           That
           ,
           
             the
             Teachers
             of
             this
             spiritual
             State
             ,
             are
             more
             properly
             the
             Gates
             to
             lead
             men
             into
             the
             wisdom
             of
             Christ
             ,
             than
             the
             Apostles
             themselves
             .
          
           These
           things
           are
           expresly
           delivered
           concerning
           the
           doctrine
           of
           this
           Franciscan
           Fryer
           by
           the
           Inquisitor
           Eymericus
           ;
           I
           know
           ,
           Wadding
           in
           his
           
             Franciscan
             Annals
          
           to
           preserve
           the
           reputation
           of
           his
           Order
           ,
           
           would
           clear
           him
           from
           all
           suspicion
           of
           Heresie
           ,
           but
           I
           suppose
           the
           credit
           of
           an
           Inquisitor
           having
           such
           opportunities
           to
           know
           the
           truth
           ,
           so
           near
           his
           own
           time
           ,
           and
           having
           the
           
           examination
           of
           many
           of
           his
           followers
           ,
           is
           to
           be
           relyed
           on
           rather
           than
           the
           testimony
           of
           one
           at
           such
           a
           distance
           ,
           and
           partial
           for
           the
           honour
           of
           his
           order
           .
           Especially
           that
           being
           considered
           which
           Possevin
           saith
           of
           Eymericus
           ,
           
           that
           most
           of
           his
           accounts
           of
           the
           times
           a
           little
           before
           his
           own
           were
           the
           very
           same
           with
           what
           was
           contained
           in
           a
           Manuscript
           in
           the
           
             Vatican
             Library
          
           both
           as
           to
           order
           and
           words
           ;
           which
           is
           though
           to
           have
           been
           brought
           from
           Avignon
           to
           Rome
           ,
           where
           he
           was
           made
           Inquisitour
           General
           by
           
             Gregory
             11.
             
             A.
             D.
          
           1358.
           
           But
           it
           is
           not
           denyed
           by
           Wadding
           or
           others
           ,
           that
           the
           Beguini
           and
           Fratricelli
           ,
           the
           Beguardi
           and
           others
           were
           his
           followers
           ;
           and
           we
           shall
           find
           so
           great
           an
           agreement
           in
           their
           opinions
           ,
           that
           it
           would
           be
           strange
           they
           should
           be
           accounted
           the
           Disciples
           of
           any
           other
           .
           
           Eymericus
           gives
           this
           account
           of
           them
           ,
           that
           in
           the
           time
           of
           Clement
           5.
           there
           arose
           in
           the
           Province
           of
           Narbonne
           ,
           one
           
             Petrus
             Iohannis
          
           a
           
             Franciscan
             Fryer
          
           ,
           who
           published
           by
           Writing
           and
           Preaching
           a
           great
           many
           Errours
           and
           Heresies
           in
           the
           same
           Province
           ,
           and
           drew
           many
           after
           him
           ,
           who
           had
           spread
           themselves
           over
           
             France
             ,
             Italy
             ,
             Germany
          
           ,
           and
           other
           places
           ,
           and
           continued
           in
           his
           time
           ,
           being
           daily
           searched
           for
           ,
           condemned
           by
           the
           Inquisitours
           .
           They
           all
           agreed
           that
           
             their
             doctrine
             was
             from
             God
             by
             immediate
             inspiration
          
           ;
           
           
             and
             that
             all
             the
             writings
             of
          
           Petrus
           Johannis
           
             were
             
             revealed
             to
             him
             from
             the
             Lord
             and
             that
             he
             had
             declared
             this
             to
             some
             of
             his
             Friends
             ;
             that
             he
             was
             so
             great
             a
             Doctor
             that
             from
             the
             time
             of
             the
             Apostles
             and
             Evangelists
             ,
             there
             have
             been
             none
             greater
             than
             he
             in
             Learning
             and
             Holiness
             :
             and
             that
             his
             writings
             ,
             theirs
             only
             excepted
          
           (
           wherein
           they
           fell
           short
           of
           the
           former
           
             Sect
             )
             were
             the
             most
             useful
             to
             the
             Church
             .
          
        
         
           §
           .
           10.
           
           Their
           doctrines
           may
           be
           reduced
           to
           these
           four
           heads
           ,
           
           1.
           
           Evangelical
           poverty
           .
           2.
           
           Unlawfulness
           of
           Swearing
           .
           3.
           
           The
           Doctrine
           of
           perfection
           .
           4.
           
           Opposition
           to
           the
           carnal
           Church
           .
           Which
           being
           joyned
           with
           that
           greater
           degree
           of
           light
           which
           they
           supposed
           themselves
           to
           have
           above
           all
           the
           rest
           of
           the
           world
           ,
           makes
           up
           a
           Sect
           of
           Quakers
           after
           the
           Order
           of
           St.
           Francis.
           
        
         
           1.
           
           Their
           Doctrine
           of
           
             Evangelical
             poverty
          
           ;
           about
           which
           they
           said
           ,
           
             That
             our
             Lord
             Iesus
             Christ
             as
             man
             ,
             and
             his
             Apostles
             had
             nothing
             in
             proper
             ,
             or
             in
             common
             ,
             because
             they
             were
             perfectly
             poor
             in
             this
             world
             ;
             and
             that
             this
             is
             perfect
             Evangelical
             poverty
             ;
             but
             the
             enjoying
             any
             thing
             though
             in
             common
             takes
             off
             from
             the
             perfection
             of
             it
             ;
             and
             that
             the
             Apostles
             themselves
             could
             not
             without
             sin
             have
             any
             property
             in
             any
             thing
             ,
             and
             that
             it
             is
             Heresie
             to
             say
             otherwise
             ;
             therefore
             the
             rule
             of
             St.
          
           Francis
           
             prescribing
             this
             poverty
             was
             that
             which
             Christ
             observed
             and
             prescribed
             to
             his
             Apostles
             ,
             and
             was
             the
             same
             with
             the
             Gospel
             
             of
             Christ
             ,
             and
             therefore
             whosoever
             addes
             to
             it
             ,
             or
             takes
             from
             it
             (
             be
             it
             the
             Pope
             himself
             )
             he
             is
             a
             Heretick
             in
             so
             doing
             :
          
           on
           which
           account
           they
           condemned
           Iohn
           22.
           and
           all
           the
           Prelates
           and
           Fryers
           for
           Heresie
           ,
           who
           opposed
           this
           Doctrine
           .
           For
           we
           are
           not
           to
           imagine
           a
           Doctrine
           so
           contrary
           to
           the
           beloved
           interests
           of
           the
           
             Roman
             Church
          
           ,
           should
           escape
           opposition
           :
           nay
           it
           was
           so
           far
           from
           it
           ,
           that
           it
           immediately
           caused
           a
           breach
           in
           their
           own
           order
           .
           
           For
           as
           
             Papirius
             Massonus
          
           well
           observes
           from
           
             Petrarch
             ,
             none
             hate
             poverty
             more
             than
             they
             who
             profess
             it
             most
          
           ;
           and
           the
           Franciscan
           order
           had
           gotten
           into
           their
           hands
           goodly
           possessions
           ,
           and
           built
           magnificent
           houses
           ,
           and
           laid
           up
           great
           provisions
           of
           Corn
           and
           Wine
           ;
           which
           these
           followers
           of
           
             Petrus
             Iohannis
          
           declare
           against
           as
           directly
           contrary
           to
           the
           rule
           which
           they
           professed
           ,
           being
           the
           
             strictest
             poverty
          
           ;
           which
           this
           was
           as
           like
           as
           hypocrisie
           is
           to
           sincerity
           ,
           or
           St.
           Francis
           to
           Christ.
           Upon
           this
           a
           great
           division
           happens
           in
           the
           Order
           :
           between
           the
           Brethren
           that
           followed
           
             Petrus
             Iohannis
             de
             Oliva
          
           ,
           who
           were
           called
           the
           
             Spiritual
             men
          
           ,
           and
           the
           Brethren
           of
           the
           community
           ;
           both
           parties
           appeal
           to
           
             Clement
             5.
             
             Alexander
             de
             Alexandriâ
             ,
             General
          
           of
           the
           Order
           appears
           in
           behalf
           of
           the
           Community
           ,
           and
           
             Vbertinus
             de
             Casali
          
           on
           the
           other
           side
           :
           But
           the
           
             spiritual
             Brethren
          
           ,
           fearing
           hard
           usage
           at
           Rome
           and
           from
           their
           other
           superiours
           choose
           new
           
           ones
           to
           themselves
           and
           so
           make
           an
           open
           Schisme
           .
           In
           the
           Council
           of
           
             Vienna
             ,
             A.
             D.
             1311.
          
           a
           Decree
           was
           made
           to
           declare
           the
           rule
           of
           St.
           Francis
           ,
           
           which
           is
           extant
           in
           the
           
             Canon
             Law
          
           under
           the
           title
           of
           Clementines
           but
           this
           by
           no
           means
           effected
           a
           cure
           ;
           for
           the
           people
           favouring
           the
           dissenters
           in
           the
           Province
           of
           Narbon
           ,
           
           they
           turned
           out
           all
           the
           Brethren
           of
           the
           community
           ;
           and
           took
           upon
           themselves
           new
           habits
           to
           be
           distinguished
           from
           the
           rest
           .
           During
           this
           heat
           
             Gonsalvus
             General
          
           of
           the
           Order
           ,
           favouring
           the
           
             stricter
             Fryers
          
           dyed
           at
           Paris
           ,
           
           not
           without
           suspicion
           of
           poison
           from
           the
           
             looser
             Brethren
             .
             Iohn
          
           22.
           being
           Pope
           resolves
           to
           take
           a
           severer
           course
           with
           the
           dissenters
           ,
           and
           
             A.
             D.
          
           1318.
           imployes
           the
           Inquisitours
           for
           that
           end
           ;
           the
           fruit
           of
           which
           was
           ,
           that
           they
           brake
           out
           into
           a
           more
           open
           Schisme
           and
           chose
           one
           
             Henricus
             de
             Ceva
          
           ,
           or
           
             de
             Sena
          
           for
           their
           General
           ;
           and
           kept
           their
           Conventicles
           as
           Iohn
           22.
           in
           his
           constitution
           ,
           
             Sancta
             Romana
          
           ,
           declares
           ,
           and
           every
           day
           added
           to
           their
           Sect.
           And
           the
           more
           constitutions
           he
           published
           ,
           the
           greater
           opposition
           was
           made
           ,
           in
           so
           much
           that
           
             Michael
             de
             Caesena
             ,
             Gul.
             Ockam
          
           and
           others
           found
           out
           Heresies
           at
           last
           in
           them
           ,
           and
           plain
           contradictions
           to
           those
           of
           his
           predecessours
           ,
           especially
           that
           of
           Nicolaus
           4.
           which
           Bellarmin
           confesseth
           cannot
           in
           all
           things
           be
           reconciled
           .
           
           No
           fewer
           than
           eighteen
           errours
           
             Francisc.
             Pegna
          
           confesseth
           
           he
           was
           charged
           with
           in
           one
           constitution
           ,
           
           to
           which
           he
           answered
           in
           another
           decretal
           not
           published
           ,
           in
           which
           they
           found
           32
           Errours
           ,
           but
           
             William
             Ockam
          
           went
           farther
           ,
           and
           charged
           him
           with
           no
           fewer
           than
           90.
           
           A
           goodly
           number
           for
           an
           infallible
           Head
           of
           the
           Church
           !
           in
           which
           there
           ought
           to
           be
           some
           allowance
           for
           humane
           frailty
           ,
           as
           
             Benedict
             12.
          
           his
           successour
           pleaded
           in
           behalf
           of
           Nicolaus
           4.
           when
           he
           answered
           the
           objections
           of
           the
           Fraticelli
           against
           Iohn
           22
           ,
           as
           may
           be
           seen
           in
           Eymericus
           .
           
           And
           his
           answers
           are
           thought
           so
           insufficient
           by
           Pegna
           ,
           that
           he
           saith
           
             there
             are
             some
             doubtful
             and
             some
             false
             which
             ought
             not
             to
             be
             passed
             over
             without
             animadversion
             ,
             and
             therefore
             solemnly
             invocates
             God
             ,
             that
             he
             may
             be
             able
             to
             answer
             them
             better
             :
          
           and
           yet
           this
           Benedict
           was
           accounted
           a
           
             notable
             Divine
          
           ,
           for
           a
           Pope
           ;
           which
           made
           the
           dissenters
           ,
           saith
           Pegna
           ,
           hate
           him
           the
           more
           .
           The
           substance
           of
           his
           answer
           which
           Pegna
           is
           so
           much
           displeased
           with
           is
           ,
           
             that
             though
          
           Nicolaus
           4.
           
             had
             determined
             contrary
             to
          
           John
           22.
           
             yet
             the
             former
             definition
             being
             contrary
             to
             Scripture
             ought
             not
             to
             stand
             .
          
           Thus
           when
           Popes
           fall
           out
           ,
           the
           Scripture
           comes
           by
           its
           own
           ;
           which
           is
           ,
           to
           be
           the
           standing
           rule
           of
           all
           Controversies
           .
        
         
           2.
           
           They
           thought
           it
           unlawful
           upon
           any
           occasion
           to
           swear
           ;
           this
           Iohn
           22.
           in
           his
           decretal
           ,
           
             Gloriosam
             Ecclesiam
          
           ,
           charges
           them
           with
           ,
           and
           that
           those
           were
           guilty
           of
           mortal
           
           sin
           ,
           and
           lyable
           to
           punishment
           ,
           who
           were
           under
           the
           obligation
           of
           any
           Oath
           whatsoever
           :
           the
           same
           is
           reported
           by
           Wadding
           and
           others
           concerning
           them
           .
        
         
           3.
           
           The
           Doctrine
           of
           perfection
           was
           stiffly
           maintained
           by
           them
           .
           
           This
           Spondanus
           would
           have
           to
           be
           one
           of
           the
           opinions
           of
           the
           Beguardi
           ,
           whom
           he
           distinguishes
           from
           the
           Beguini
           ;
           but
           not
           only
           Eymericus
           and
           Pegna
           make
           them
           to
           be
           the
           same
           ,
           but
           Iohn
           22.
           in
           the
           
             Extravagant
             Sancta
             Romana
          
           condemns
           both
           together
           ,
           as
           the
           title
           is
           in
           Eymericus
           ;
           and
           in
           the
           body
           of
           it
           ,
           it
           appears
           that
           they
           went
           under
           divers
           names
           in
           several
           places
           ,
           being
           sometimes
           called
           Fraticelli
           ,
           sometimes
           
             Fratres
             de
             poenitentia
          
           ,
           sometimes
           
             Fratres
             de
             paupere
             vitâ
          
           ,
           sometimes
           Bizochi
           ,
           sometimes
           Beghini
           and
           sometimes
           Beguardi
           ,
           
           which
           latter
           seems
           to
           be
           the
           name
           that
           they
           were
           known
           in
           Germany
           most
           by
           .
           Eymericus
           speaking
           of
           
             Petrus
             Olerii
          
           and
           Bononatus
           two
           of
           the
           Begardi
           in
           Spain
           ,
           that
           were
           burnt
           for
           their
           Heresie
           by
           the
           Inquisitour
           and
           Bishop
           of
           Barcelona
           ,
           
           saith
           ,
           that
           they
           held
           the
           opinion
           mentioned
           before
           concerning
           
             Evangelical
             poverty
          
           ,
           
           which
           Spondanus
           thinks
           peculiar
           to
           the
           Beguini
           .
           About
           perfection
           their
           opinions
           were
           these
           as
           
             Alvarus
             Pelagius
          
           ,
           
           
             Ioh.
             Turrecremata
             ,
             Bzovius
             ,
             Spondanus
             ,
          
           and
           Raynaldus
           all
           agree
           
             that
             a
             man
             in
             this
             life
             may
             attain
             to
             so
             great
             perfection
             as
             to
             live
             without
             sin
             ,
          
           
           
             that
             a
             man
             
             who
             hath
             attained
             to
             such
             a
             degree
             he
             is
             above
             ordinances
             ,
          
           i.
           e.
           
             he
             need
             not
             fast
             and
             pray
             as
             others
             do
             ;
             that
             ,
             such
             as
             are
             perfect
             ,
             have
             the
             spirit
             of
             liberty
             and
             are
             not
             subject
             to
             any
             humane
             Ordinances
             either
             of
             Church
             or
             State.
             That
             ,
             every
             intellectual
             Being
             hath
             enough
             within
             it self
             to
             make
             it
             happy
             ,
          
           or
           a
           light
           within
           ;
           
             so
             that
             it
             doth
             not
             need
             any
             external
             light
             of
             Glory
             in
             order
             thereto
             .
          
           That
           ,
           
             to
             live
             in
             the
             exercise
             of
             moral
             vertues
             is
             an
             argument
             of
             a
             State
             of
             imperfection
          
           ;
           and
           that
           ,
           
             one
             truly
             perfect
             is
             above
             them
             .
          
           From
           hence
           
             they
             accounted
             all
             actions
             which
             were
             designed
             to
             satisfie
             natural
             inclinations
             to
             be
             indifferent
             and
             so
             looked
             on
             unclean
             mixtures
             as
             no
             sins
             .
             Alvarus
          
           saith
           ,
           he
           saw
           one
           of
           them
           who
           was
           a
           German
           ,
           and
           seemed
           a
           very
           
             spiritual
             man
          
           ,
           in
           a
           very
           mean
           habit
           and
           looking
           sowrely
           with
           tears
           in
           his
           eyes
           ,
           and
           full
           of
           raptures
           ,
           and
           thought
           himself
           a
           Contemplator
           and
           a
           Taster
           ;
           Names
           not
           yet
           taken
           up
           by
           any
           Fanaticks
           among
           us
           .
           And
           to
           let
           others
           understand
           how
           easily
           men
           were
           imposed
           upon
           by
           visions
           and
           raptures
           among
           them
           ;
           he
           saith
           ,
           
           
             that
             he
             knew
             a
             woman
             who
             was
             afterwards
             known
             to
             be
             naught
             ,
             that
             had
             raptures
             at
             her
             pleasure
             ,
             whom
             he
             had
             honoured
             as
             a
             Saint
             himself
             ,
             and
             the
             very
             ground
             she
             stood
             on
             ;
             and
             not
             only
             he
             ,
             but
             many
             others
             ,
             even
             Prelats
             and
             Cardinals
             too
             :
             by
             which
             he
             saw
             evidently
             how
             easily
             the
             Devil
             ,
             could
             transform
             himself
          
           
           
           
           
           
           
           
           
           
           
             into
             an
             Angel
             of
             Light
             ;
             and
             after
             saith
             of
             the
          
           Beguinae
           ,
           
             that
             under
             the
             shew
             of
             sanctity
             they
             committed
             many
             vile
             things
             .
          
           A
           strange
           instance
           of
           the
           impostures
           of
           one
           of
           the
           Beguinae
           ,
           who
           gained
           a
           great
           reputation
           for
           sanctity
           by
           her
           constancy
           and
           devotion
           at
           prayers
           ,
           her
           pretending
           to
           raptures
           and
           extasies
           wherein
           her
           soul
           was
           carried
           to
           Heaven
           ,
           her
           long
           fastings
           whereby
           she
           imposed
           upon
           the
           Bishop
           ,
           the
           Fryers
           ,
           and
           all
           the
           people
           to
           so
           great
           a
           degree
           that
           the
           Bishop
           was
           about
           building
           a
           Church
           on
           purpose
           to
           lay
           her
           in
           ,
           that
           all
           comers
           might
           behold
           her
           who
           led
           such
           an
           Angelical
           life
           ,
           and
           how
           accidentally
           the
           imposture
           was
           discovered
           ,
           to
           the
           great
           dissatisfaction
           of
           them
           all
           ,
           
           but
           especially
           the
           Bishop
           ,
           is
           at
           large
           related
           by
           Richerius
           .
        
         
           4.
           
           But
           notwithstanding
           all
           this
           ,
           they
           had
           a
           mighty
           zeal
           against
           the
           
             carnal
             Church
          
           ;
           and
           
             called
             all
             those
             blind
             who
             were
             not
             of
             their
             way
             ,
          
           as
           Eymericus
           saith
           of
           them
           ;
           in
           these
           ma●ters
           they
           followed
           
             Petrus
             Iohannis
          
           of
           whose
           opinions
           about
           the
           Church
           we
           have
           already
           spoken
           ;
           
           any
           that
           suffered
           among
           them
           were
           cryed
           up
           as
           Martyrs
           ;
           
           and
           four
           of
           the
           Brethren
           suffering
           at
           
             Marseilles
             A.
             D.
          
           1316.
           they
           said
           
             they
             were
             so
             far
             from
             suffering
             as
             Hereticks
             ,
             that
             they
             were
             as
             good
             Martyrs
             as
             St.
          
           Laurence
           ,
           or
           Vincentius
           ;
           that
           
             Christ
             was
             spiritually
             Crucified
             in
             them
          
           ;
           that
           
             all
             who
             approved
             or
             consented
             to
             their
             death
             ,
             Pope
             ,
             Prelats
             or
             others
             were
             all
             Hereticks
             for
             it
             ,
             and
             
             lost
             all
             right
             of
             governing
             the
             Church
             or
             administring
             Sacraments
             ,
             and
             are
             out
             of
             the
             Church
             and
             therefore
             not
             in
             a
             state
             of
             Salvation
             ,
          
           
           
             and
             they
             only
             are
             the
             true
             Church
             .
          
           These
           are
           the
           chief
           of
           their
           doctrines
           ,
           although
           Eymericus
           reckons
           up
           no
           fewer
           than
           fifty
           five
           Errours
           and
           Heresies
           among
           them
           .
           And
           notwithstanding
           all
           the
           care
           used
           by
           Popes
           and
           Inquisitours
           against
           them
           in
           the
           time
           of
           
             Clement
             5.
             
             Iohn
             22.
             
             Benedict
             12.
             
             Clement
             6.
             
             Innocent
          
           6.
           and
           afterwards
           ,
           
           they
           not
           only
           continued
           but
           spread
           themselves
           still
           further
           .
           
             Iohn
             Gerson
          
           who
           lived
           in
           the
           beginning
           of
           the
           next
           Century
           ,
           mentions
           not
           only
           the
           doctrines
           of
           the
           
             everlasting
             Gospel
          
           ,
           but
           those
           of
           the
           Begardi
           ,
           the
           substance
           of
           which
           he
           saith
           is
           ,
           
             that
             a
             perfect
             soul
             being
             reduced
             to
             God
             ,
             loseth
             its
             own
             will
             ,
             so
             that
             it
             hath
             no
             other
             will
             but
             the
             divine
             will
             ,
             which
             it
             had
             from
             eternity
             in
             that
             Ideal
             being
             which
             it
             had
             in
             God
             :
             which
             being
             supposed
             ,
             they
             say
             they
             may
             do
             any
             thing
             which
             their
             affection
             puts
             them
             upon
             without
             sin
             ,
             because
             they
             have
             no
             will
             of
             their
             own
             .
          
           The
           way
           of
           renouncing
           their
           own
           wills
           was
           somewhat
           different
           ,
           he
           tells
           us
           ;
           for
           the
           more
           cunning
           pretended
           to
           do
           it
           only
           to
           God
           ;
           but
           these
           prevailed
           upon
           the
           other
           to
           renounce
           their
           own
           wills
           before
           them
           ;
           which
           when
           they
           had
           done
           ,
           they
           told
           them
           they
           could
           now
           sin
           no
           longer
           :
           and
           so
           did
           what
           they
           pleased
           together
           .
           
           Under
           which
           pretext
           of
           renouncing
           their
           own
           wills
           ,
           all
           manner
           of
           wickedness
           was
           committed
           among
           them
           .
           Neither
           were
           they
           only
           in
           
             France
             ,
             Italy
             ,
             Sicily
          
           and
           Germany
           ;
           but
           they
           prevailed
           much
           in
           Spain
           too
           ;
           for
           in
           the
           time
           of
           Benedict
           12
           in
           Catalonia
           there
           were
           many
           Beguardi
           saith
           Eymericus
           ,
           
           the
           chief
           of
           whom
           was
           
             Fryer
             Bonanatus
          
           who
           was
           burnt
           for
           his
           Heresie
           ;
           in
           the
           time
           of
           Clement
           6.
           there
           arose
           many
           of
           them
           in
           the
           Province
           of
           Valencia
           whose
           leader
           was
           
             Iacobus
             Iusti
          
           ,
           and
           was
           therefore
           immured
           and
           so
           dyed
           .
           In
           the
           time
           of
           
             Innocent
             6.
             
             Vrban
             5.
             
             Gregory
          
           11.
           appeared
           in
           Catalonia
           ,
           one
           
             Arnoldus
             Montanerius
          
           ,
           who
           publickly
           Preached
           for
           nineteen
           years
           together
           ,
           the
           opinions
           of
           the
           Begardi
           about
           poverty
           ,
           and
           added
           these
           of
           his
           own
           ,
           that
           
             no
             one
             can
             be
             damned
             who
             wears
             the
             habit
             of
             St.
          
           Francis
           ,
           
             that
             St.
          
           Francis
           
             once
             a
             year
             goes
             down
             into
             Purgatory
             ,
             and
             thence
             draws
             the
             souls
             of
             all
             that
             have
             been
             of
             his
             order
             ,
             and
             carries
             them
             to
             Paradise
             .
          
           These
           we
           have
           from
           Eymericus
           ,
           who
           saith
           that
           by
           order
           of
           Vrban
           5.
           and
           Greg.
           11.
           he
           sate
           as
           Inquisitour
           upon
           him
           .
           And
           lest
           we
           should
           think
           this
           Sect
           inconsiderable
           among
           them
           ,
           
             Ludovicus
             de
             Paramo
          
           the
           Inquisitour
           of
           Sicily
           declares
           that
           
             the
             Fratricelli
          
           ,
           
           
             carrying
             an
             appearance
             of
             Sanctity
             with
             great
             poverty
             drew
             the
             hearts
             of
             all
             men
             to
             them
             ,
             and
             drove
          
           John
           22.
           
             into
             great
             straights
             ,
             and
             by
             the
             
             Schisme
             they
             raised
             gave
             a
             great
             disturbance
             to
             the
             whole
             Church
             .
          
           Neither
           was
           it
           of
           any
           short
           continuance
           ,
           if
           we
           consider
           the
           fundamental
           principles
           of
           this
           Sect
           ,
           which
           were
           
             immediate
             revelations
             ,
             renouncing
             property
          
           ,
           and
           
             liberty
             of
             actions
          
           :
           for
           so
           it
           began
           with
           Almerick
           at
           Paris
           ,
           and
           we
           have
           seen
           how
           much
           afterwards
           promoted
           by
           the
           
             Mendicant
             Fryers
          
           ,
           and
           especially
           by
           those
           who
           called
           themselves
           of
           the
           
             third
             Order
          
           of
           St.
           Francis
           ,
           
           and
           pretended
           to
           far
           greater
           strictness
           as
           to
           their
           rule
           than
           others
           :
           on
           which
           account
           
             Celestine
             5.
             
             A.
             D.
          
           1294.
           gave
           them
           first
           liberty
           to
           
             separate
             themselves
          
           from
           the
           Community
           ,
           
           which
           was
           afterwards
           pleaded
           by
           the
           Fratricelli
           ,
           
           against
           Clement
           5.
           and
           Iohn
           22.
           
        
         
           §
           .
           11.
           
           
             But
             besides
             these
             who
             before
             were
             of
             this
             order
             ,
          
           
           
             others
             took
             up
             the
             same
             way
             and
             opinions
             which
             were
             never
             originally
             of
             it
             ;
             as
             the
             followers
             of
          
           Geraldus
           Segarelli
           and
           Dulcinus
           in
           Italy
           ,
           
           
             who
             are
             called
          
           Fratricelli
           by
           Platina
           ,
           
             by
             others
          
           Pseudo-Apostolici
           and
           Dulcinistae
           .
           Spondanus
           
             confesseth
             those
             in
          
           Italy
           ,
           
           
             who
             were
             the
             followers
             of
             one
          
           Hermannus
           of
           Ferrara
           
             to
             be
             the
             same
             with
             the
          
           Fraticelli
           and
           Beguini
           ;
           
           
             whose
             body
             saith
          
           Prateolus
           ,
           after
           he
           had
           been
           twenty
           years
           worshipped
           for
           a
           Saint
           ,
           was
           by
           the
           command
           of
           Boniface
           8.
           taken
           up
           and
           burnt
           for
           an
           Heretick
           :
           
           Ludovicus
           de
           Paramo
           
             saith
             that
             it
             was
          
           thirty
           years
           after
           ,
           he
           
           had
           been
           publickly
           worshipped
           by
           the
           people
           of
           
             Ferrara
             ;
             and
             he
             reckons
             up
             this
             as
             one
             of
             the
             great
             blessings
             which
             comes
             by
             the
          
           Inquisition
           ,
           that
           they
           are
           thereby
           undeceived
           in
           many
           whom
           they
           worship
           for
           Saints
           ,
           
             of
             which
             he
             gives
             several
             other
             instances
             .
             But
             the
             burning
             of
          
           Hermannus
           
             bones
             ,
             did
             not
             extinguish
             the
             Sect
             of
          
           Fraticelli
           
             there
             ;
             the
             only
             effect
             of
             this
             severity
             was
             ,
             that
             they
             grew
             more
             numerous
             and
             bold
             ,
             as
          
           Patreolus
           and
           Spondanus
           
             confess
             .
             They
             kept
             their
          
           Conventicles
           
             more
             frequently
             ,
             and
             spread
             the
             further
             ,
             insomuch
             that
             great
             multitudes
             of
             people
             fell
             in
             with
             them
             .
             Among
             whom
             as
             their
             chief
             leaders
             were
             several
             of
             the
             order
             of
             St.
          
           Francis
           ,
           as
           Spondanus
           
             proves
             from
             the
          
           Extravagant
           Sancta
           Romana
           of
           Iohn
           22.
           
           
             And
             of
             the
             same
             Sect
             were
             the
          
           Pseud-Apostolici
           ,
           
             whose
             chief
             leaders
             were
          
           Geraldus
           Segarelli
           and
           Dulcinus
           
             one
             of
             his
             Disciples
          
           ,
           
           
             the
             one
             of
          
           Parma
           ,
           
             the
             other
             of
          
           Novara
           ,
           these
           filled
           all
           the
           Countrey
           thereabout
           with
           their
           errours
           ,
           saith
           Eymericus
           ;
           
             and
             made
             an
          
           Independent
           Congregation
           among
           themselves
           ,
           
             which
             acknowledged
          
           obedience
           and
           subjection
           ,
           
             as
             he
             adds
          
           ,
           to
           none
           but
           God
           himself
           ,
           
             and
             said
             that
             they
             followed
             the
          
           Apostolical
           rule
           
             in
             a
             very
             singular
             manner
          
           .
           
           This
           Geraldus
           saith
           Paramo
           and
           his
           followers
           by
           a
           shew
           of
           extraordinary
           sanctity
           ,
           drew
           many
           to
           their
           party
           :
           but
           Friar
           Salimbenus
           
             (
             in
             a
          
           Manuscript
           
             seen
             
             by
          
           Pegna
           
             in
             the
          
           Library
           of
           Cardinal
           Savelli
           at
           Rome
           )
           
             being
             himself
             a
          
           Franciscan
           ,
           
           
             gives
             this
             account
             of
             him
             ,
             whom
             he
             calls
          
           Gherardinus
           Segalellus
           ,
           
             that
             being
             desirous
             to
             be
             admitted
             into
             their
             order
             ,
             he
             was
             refused
             by
             them
             ,
             after
             which
             he
             spent
             some
             time
             in
             the
          
           Franciscans
           
             Church
             ,
             where
             observing
             the
             pictures
             of
             the
          
           Apostles
           ,
           
             and
             the
          
           habits
           
             they
             were
             drawn
             in
             ;
             he
             put
             himself
             as
             exactly
             as
             he
             could
             into
             the
             very
             same
             habit
             ;
             and
             having
             sold
             his
             house
             and
             received
             the
             money
             for
             it
             ,
             he
             distributed
             it
             all
             among
             the
             people
             ;
             and
             afterwards
             got
             a
             companion
             who
             was
             a
             servant
             to
             the
          
           Franciscans
           ;
           
             but
             by
             degrees
             their
             number
             increased
             ,
             so
             that
             in
             a
             short
             time
          
           they
           spread
           over
           many
           Cities
           in
           Italy
           :
           and
           from
           thence
           were
           dispersed
           over
           almost
           all
           Europe
           :
           They
           went
           up
           and
           down
           in
           the
           Streets
           ,
           saith
           Eymericus
           ,
           Preaching
           repentance
           with
           a
           white
           Mantel
           ,
           a
           white
           Coat
           ,
           and
           long
           hair
           ,
           barefoot
           and
           bareheaded
           ,
           and
           what
           they
           eat
           was
           publickly
           in
           the
           Streets
           ,
           and
           only
           what
           was
           given
           to
           them
           :
           
             after
             forty
             years
             in
             which
             they
             mightily
             prevailed
             ,
          
           Boniface
           8.
           caused
           Gerald
           
             to
             be
             taken
             and
             burnt
             ;
             upon
             this
          
           Dulcinus
           
             with
             six
             thousand
             of
             his
             companions
             retired
             into
             the
          
           Alps
           ,
           where
           they
           increased
           so
           much
           ,
           saith
           Pegna
           ,
           that
           Clement
           5.
           was
           forced
           to
           send
           a
           Croisado
           against
           them
           :
           
             where
             they
             starved
             a
             great
             part
             of
             them
             ;
             but
          
           Dulcinus
           
             and
             his
             Wife
          
           Margareta
           ,
           as
           Patreolus
           
             calls
             
             her
             ,
             were
             taken
             and
             burnt
             .
          
           It
           is
           not
           credible
           saith
           Bzovius
           ,
           
           how
           long
           they
           endured
           upon
           the
           Alps
           all
           extremities
           of
           hunger
           and
           cold
           ,
           rather
           than
           they
           would
           yield
           to
           their
           Adversaries
           .
           
             But
             notwithstanding
             all
             the
             endeavours
             could
             be
             used
             ,
             they
             could
             not
             wholly
             extinguish
             that
             Sect
             ,
          
           
           saith
           Prateolus
           ,
           
             but
             the
             remainders
             of
             it
             were
             still
             left
             in
             the
             Mountains
             about
          
           Trent
           ,
           
             and
             continued
             to
             his
             time
             ,
             which
             was
             about
          
           A.
           D.
           1560.
           
           
             These
             were
             of
             the
             same
             opinions
             with
             the
          
           Fratricelli
           
             before
             mentioned
             as
             to
             the
          
           Roman
           Church
           ,
           
             that
             by
             reason
             of
             the
             wickedness
             of
             the
          
           Clergy
           and
           Religious
           Orders
           ,
           
             it
             was
             a
          
           reprobate
           Church
           ;
           
             and
             the
          
           Whore
           of
           Babylon
           ;
           
             but
             being
             no
             more
             content
             with
             this
             ,
             than
             the
             greatest
             Fanaticks
             of
             our
          
           Age
           ,
           
             they
             pretended
             to
             great
             things
             themselves
             ,
             that
          
           they
           were
           the
           only
           spiritual
           Congregation
           ,
           sent
           ,
           and
           chosen
           out
           by
           God
           to
           bear
           testimony
           to
           his
           truth
           ,
           in
           the
           last
           ages
           ;
           and
           that
           they
           ,
           and
           only
           they
           ,
           had
           the
           power
           which
           
             St.
             Peter
          
           had
           ;
           that
           Geraldus
           Segarelli
           ,
           was
           a
           plant
           of
           Gods
           own
           planting
           ,
           growing
           up
           from
           the
           root
           of
           faith
           ;
           by
           whom
           God
           began
           the
           work
           of
           Reformation
           of
           his
           Church
           ,
           to
           the
           purity
           ,
           perfection
           ,
           life
           ,
           state
           and
           poverty
           of
           the
           primitive
           Church
           ,
           in
           that
           state
           wherein
           Christ
           committed
           his
           Church
           to
           
             St.
             Peter
             .
             That
          
           they
           only
           are
           the
           Church
           of
           God
           ,
           and
           in
           that
           perfection
           wherein
           the
           Apostles
           were
           ,
           and
           therefore
           are
           bound
           to
           live
           in
           subjection
           to
           
           none
           ,
           because
           their
           rule
           which
           was
           immediately
           from
           Christ
           ,
           is
           free
           ,
           and
           hath
           the
           greatest
           perfection
           ,
           that
           no
           one
           can
           be
           saved
           who
           is
           not
           of
           their
           Order
           ,
           that
           it
           is
           a
           sign
           any
           one
           is
           in
           a
           state
           of
           damnation
           to
           persecute
           them
           :
           that
           all
           the
           Popes
           from
           Sylvester
           downward
           ,
           and
           all
           the
           Prelats
           were
           impostours
           and
           deceivers
           ,
           excepting
           only
           Celestine
           5.
           who
           renounced
           his
           Popedome
           ,
           and
           gave
           leave
           to
           the
           spiritual
           Brotherhood
           to
           separate
           from
           the
           rest
           in
           the
           Franciscan
           Order
           .
           That
           the
           Orders
           of
           Clergy
           and
           Religion
           are
           dangerous
           to
           the
           Church
           .
           That
           no
           lay-men
           ought
           to
           pay
           any
           tithes
           to
           Priest
           or
           Prelat
           ,
           who
           lives
           not
           in
           the
           same
           perfection
           and
           poverty
           which
           the
           Apostles
           did
           .
           That
           it
           was
           as
           well
           to
           Worship
           God
           in
           Woods
           ,
           or
           Stables
           ,
           or
           Barnes
           ,
           as
           in
           consecrated
           Churches
           :
           That
           it
           was
           unlawful
           for
           Christians
           to
           swear
           at
           all
           ,
           saith
           Prateolus
           ,
           or
           never
           but
           in
           case
           of
           the
           Articles
           of
           faith
           ,
           or
           the
           divine
           commands
           ,
           say
           ,
           Turrecremata
           and
           Eymericus
           ,
           but
           in
           all
           other
           cases
           it
           was
           lawful
           to
           use
           all
           aequivocations
           and
           mental
           reservations
           ,
           and
           to
           deny
           their
           Sect
           with
           their
           mouths
           ,
           as
           long
           as
           they
           kept
           true
           to
           them
           in
           their
           hearts
           .
           That
           nothing
           was
           unlawful
           which
           was
           done
           out
           of
           a
           principle
           of
           Love
           :
           and
           that
           all
           things
           ,
           in
           the
           worst
           sense
           ,
           were
           to
           be
           common
           among
           them
           ;
           and
           therefore
           they
           are
           charged
           with
           allowing
           and
           practising
           promiscuous
           mixtures
           among
           themselves
           ,
           
             if
             their
             Adversaries
             do
             not
             charge
             
             them
             as
             unjustly
             in
             this
             point
             as
             the
          
           Prmitive
           Christians
           
             were
             charged
             by
             the
             Heathen
             .
             This
             is
             the
             summ
             of
             their
             Principles
             and
             practices
             as
             they
             are
             reported
             by
          
           Turrecremata
           ,
           
           Eymericus
           ,
           Prateolus
           ,
           Spondanus
           ,
           Raynaldus
           ,
           
             and
             others
             .
             But
             that
             which
             is
             still
             observable
             to
             our
             purpose
             is
             ,
             that
             these
             were
             looked
             on
             as
             a
             sort
             of
          
           Fryers
           
             in
             the
          
           Roman
           Church
           ;
           
           
             for
             when
          
           Honorius
           4.
           
           
             condemned
             them
             by
             his
          
           Bull
           
             extant
             in
          
           Eymericus
           ,
           
             he
             doth
             it
             upon
             this
             account
             ,
          
           
           that
           they
           were
           a
           sort
           of
           Mendicant
           Fryers
           not
           approved
           by
           the
           Roman
           See
           ;
           whereas
           Greg.
           10.
           
           in
           the
           Council
           of
           Lyons
           had
           absolutely
           forbid
           all
           Orders
           of
           Mendicants
           after
           the
           Lateran
           Council
           ,
           
           that
           should
           not
           receive
           express
           confirmation
           from
           the
           Pope
           ;
           but
           his
           Holiness
           was
           informed
           ,
           that
           some
           who
           called
           themselves
           of
           the
           Apostolical
           Order
           ,
           
           had
           since
           that
           time
           assumed
           to
           themselves
           a
           new
           habit
           of
           Religion
           without
           due
           applications
           being
           made
           to
           his
           See
           ,
           and
           a
           great
           number
           of
           these
           went
           up
           and
           down
           ,
           as
           Mendicants
           into
           many
           parts
           of
           the
           world
           ,
           doing
           unseemly
           things
           to
           their
           own
           peril
           and
           the
           scandal
           of
           others
           ;
           especially
           some
           among
           them
           being
           guilty
           of
           Heresie
           :
           therefore
           all
           Ecclesiastical
           Officers
           ,
           are
           required
           to
           admonish
           and
           compell
           them
           to
           lay
           down
           their
           habits
           ,
           and
           to
           enter
           themselves
           among
           some
           of
           the
           approved
           Religious
           Orders
           ;
           and
           in
           case
           of
           refusal
           they
           ought
           to
           proceed
           judicially
           against
           
           them
           and
           to
           deliver
           them
           over
           to
           the
           secular
           power
           .
           
             By
             which
             we
             understand
             the
             true
             ground
             of
             the
             quarrel
             against
             them
             ,
          
           viz.
           
             not
             yielding
             subjection
             enough
             to
             the
          
           Roman
           See
           ,
           
             and
             how
             easily
             all
             their
             Blasphemies
             and
             Villanies
             might
             be
             forgiven
             ,
             if
             they
             entred
             themselves
             into
             any
             of
             the
             approved
          
           Religious
           Orders
           .
        
         
           §
           .
           12.
           
           
             As
             we
             see
             all
             the
             care
             used
             could
             not
             root
             out
             this
             Sect
             wholly
             ,
             
             but
             the
             remainders
             of
             them
             continued
             in
             some
             of
             the
          
           Mountains
           of
           Italy
           ,
           
             so
             I
             am
             very
             much
             mistaken
             if
             the
          
           Alumbrado's
           in
           Spain
           ,
           
             or
             the
          
           Sect
           of
           Illuminati
           ,
           
             were
             any
             other
             than
             a
             remainder
             of
             the
          
           Beguini
           and
           Fraticelli
           
             whom
             we
             observed
             before
             to
             have
             got
             footing
             there
             .
          
           
           Spondanus
           
             indeed
             and
             some
             others
             from
             him
             ,
             say
             ,
          
           they
           were
           detected
           in
           the
           Diocesses
           of
           Sevil
           and
           
             Cadiz
             ,
             A.
             D.
          
           1623.
           and
           were
           condemned
           by
           
             Andreas
             Pachecus
          
           the
           general
           Inquisitour
           in
           Spain
           ,
           in
           twenty
           six
           Articles
           ,
           and
           the
           seven
           chief
           of
           them
           were
           burnt
           :
           but
           withall
           
             he
             saith
          
           ,
           they
           were
           not
           so
           much
           a
           new
           Sect
           ,
           as
           a
           renewal
           of
           an
           old
           one
           with
           some
           additions
           .
           
             Nay
             we
             meet
             with
             the
             very
             same
             name
             of
             the
          
           Sect
           
             long
             before
             that
          
           :
           
           For
           Ludovicus
           de
           Paramo
           
             saith
             ,
             that
          
           several
           Priests
           were
           taken
           by
           order
           of
           the
           Inquisition
           in
           the
           Town
           of
           Lerena
           ,
           who
           under
           pretence
           of
           extraordinary
           illumination
           from
           God
           ,
           did
           gain
           upon
           the
           people
           ,
           and
           spread
           dangerous
           opinions
           among
           them
           .
           
             And
             afterwards
             
             he
             particularly
             describes
             them
             under
             the
             names
             of
             the
          
           Illuminati
           ,
           
           
             by
             their
          
           pride
           and
           disobedience
           
             to
             their
          
           Superiours
           ,
           
             by
             their
          
           obstinate
           adhering
           to
           their
           Illusions
           ,
           and
           indulging
           themselves
           in
           their
           sensual
           lusts
           ;
           
             all
             which
             fully
             agree
             to
             the
             Character
             already
             given
             of
             the
          
           Fraticelli
           ,
           
           and
           Begardi
           .
           
             For
             the
             first
             ,
             he
             saith
          
           they
           chose
           rather
           to
           be
           broken
           in
           pieces
           ,
           than
           give
           obedience
           to
           their
           Bishops
           ;
           
             for
             the
             second
             he
             proves
          
           ,
           that
           as
           long
           as
           they
           gave
           way
           to
           sensual
           lusts
           ,
           their
           illumination
           could
           not
           be
           from
           God
           ;
           for
           they
           who
           would
           sleep
           in
           the
           divine
           light
           ,
           
             as
             he
             speaks
          
           ,
           must
           have
           their
           eye-lids
           shut
           as
           to
           all
           worldly
           vanities
           and
           pleasures
           ,
           therefore
           we
           ought
           to
           shun
           such
           illuminated
           ,
           
           or
           rather
           blind
           persons
           ,
           who
           transform
           themselves
           into
           Angels
           of
           light
           ,
           spreading
           divers
           doctrines
           and
           revelations
           which
           they
           have
           ;
           
           
             of
             whom
             he
             interprets
             the
          
           Epistle
           of
           St.
           Iude.
           
             By
             all
             that
             hath
             been
             said
             ,
             this
             Sect
             seems
             to
             be
             nothing
             else
             but
          
           Gnosticism
           
             revived
             under
             new
             shapes
             and
             names
             ;
             and
             with
             a
             difference
             of
             opinions
             suitable
             to
             the
             age
             wherein
             it
             appeared
             .
          
           Spondanus
           
             gives
             this
             account
             of
             the
             opinions
             and
             practices
             of
             the
             modern
          
           Alumbrado's
           ,
           that
           under
           a
           pretence
           of
           mental
           Prayer
           and
           divine
           contemplation
           ,
           and
           union
           with
           God
           ;
           they
           despised
           the
           use
           of
           Sacraments
           ,
           Preaching
           the
           Word
           of
           God
           ,
           and
           all
           holy
           exercises
           ;
           and
           did
           extol
           the
           other
           so
           highly
           ,
           that
           they
           said
           those
           things
           would
           not
           be
           sins
           in
           them
           ,
           which
           
           were
           so
           in
           others
           ,
           and
           by
           this
           means
           committed
           all
           impurities
           .
           
             Of
             this
             Sect
          
           Ignatius
           Loyola
           
             was
             vehemently
             suspected
             to
             be
             ,
             and
             upon
             that
             account
             was
             cast
             into
             prison
             by
             the
          
           Inquisition
           in
           Spain
           .
           Which
           Maffeius
           
             himself
             doth
             not
             deny
          
           ,
           
           that
           it
           was
           upon
           the
           account
           of
           the
           Illuminati
           ,
           and
           his
           Enthusiastical
           Preaching
           in
           the
           Streets
           ,
           
             that
             he
             was
             Questioned
             .
             But
          
           Melchior
           Canus
           
             that
             learned
          
           Bishop
           
             of
             the
          
           Canaries
           
             puts
             the
             matter
             out
             of
             dispute
             ,
             for
             in
             a
             discourse
             of
             his
          
           concerning
           the
           foundation
           of
           the
           Society
           of
           Iesus
           ,
           
             preserved
             entire
             in
             the
             hands
             of
          
           Dominicus
           Canus
           Bishop
           of
           Cadiz
           
             his
             Nephew
             ,
             and
             published
             in
             part
             by
          
           Schioppius
           ,
           
           
             he
             saith
          
           ,
           that
           the
           General
           of
           that
           Order
           was
           one
           Innico
           who
           fled
           out
           of
           Spain
           ,
           lest
           he
           should
           be
           laid
           hold
           on
           by
           the
           Inquisition
           ,
           being
           suspected
           for
           the
           Heresie
           of
           the
           Illuminati
           ;
           and
           coming
           to
           Rome
           he
           desired
           to
           be
           judged
           by
           the
           Pope
           ,
           where
           no
           accuser
           appearing
           he
           was
           absolved
           .
           
             He
             gives
             him
             the
             Character
             of
             a
          
           vain
           man
           ;
           for
           ,
           being
           once
           in
           his
           company
           at
           Rome
           ,
           he
           presently
           without
           any
           occasion
           began
           to
           boast
           of
           his
           righteousness
           ,
           and
           the
           unjust
           persecution
           he
           had
           suffered
           in
           Spain
           :
           and
           spake
           many
           and
           great
           things
           of
           the
           revelations
           he
           had
           from
           God
           ,
           without
           any
           necessity
           ;
           upon
           which
           account
           he
           saith
           ,
           he
           believed
           not
           anything
           at
           all
           concerning
           them
           .
           Another
           day
           ,
           
             he
             adds
          
           ,
           when
           he
           went
           to
           dine
           with
           him
           ,
           he
           commended
           one
           of
           his
           Brethren
           
           for
           a
           great
           Saint
           ,
           who
           coming
           into
           the
           room
           where
           they
           were
           ,
           he
           presently
           suspected
           the
           man
           to
           be
           mad
           :
           and
           when
           he
           talked
           with
           him
           about
           matters
           of
           Religion
           ,
           he
           answered
           heretically
           ,
           not
           out
           of
           design
           ,
           but
           because
           he
           was
           an
           Ideot
           ,
           a
           rude
           ,
           ignorant
           fellow
           .
           Ignatius
           being
           confounded
           at
           this
           ,
           said
           he
           was
           no
           Heretick
           ,
           but
           a
           Fool
           ;
           but
           he
           believed
           he
           had
           some
           lucid
           intervals
           ;
           and
           at
           that
           time
           by
           reason
           of
           the
           conjunction
           of
           the
           Moon
           ,
           he
           was
           not
           a
           very
           sound
           Catholick
           .
           
             See
             from
             what
          
           Man
           ,
           the
           Iesuits
           
             derive
             the
             infallibility
             of
             their
             faith
             !
             But
             although
          
           Canus
           
             was
             a
             person
             of
             more
             learning
             and
             judgement
             than
             a
             thousand
          
           Ignatius
           
             's
             ;
             yet
             the
          
           Iesuits
           
             decry
             him
             as
             very
             partial
             against
             them
             :
             for
          
           Orlandinus
           
             in
             his
          
           history
           of
           the
           Society
           
             complains
             of
             him
          
           as
           one
           of
           the
           bitterest
           enemies
           they
           had
           in
           the
           beginning
           of
           their
           Society
           ;
           
           
             for
             he
             every
             where
             set
             them
             forth
             as
             the
          
           fore-runners
           of
           Antichrist
           ,
           
             and
             explained
             the
             Prophecy
             of
             them
             ,
             concerning
             the
             men
          
           that
           should
           be
           in
           the
           last
           times
           .
           
           
             Wherein
             it
             is
             said
          
           ,
           Men
           shall
           be
           lovers
           of
           themselves
           ,
           covetous
           ,
           boasters
           ,
           blasphemers
           ,
           &c.
           
           Traytours
           ,
           heady
           ,
           high-minded
           ,
           lovers
           of
           pleasures
           ,
           more
           than
           lovers
           of
           God
           ,
           having
           a
           Form
           of
           Godliness
           ,
           but
           denying
           the
           power
           thereof
           :
           For
           of
           this
           sort
           are
           they
           which
           creep
           into
           houses
           ,
           and
           lead
           Captive
           silly
           Women
           laden
           with
           sins
           ,
           led
           away
           with
           divers
           lusts
           ,
           
             &c.
             
             The
             same
             thing
             (
             saith
          
           Orlandinus
           
             and
             
             truly
             )
             was
             charged
             upon
          
           the
           Orders
           of
           Dominicans
           and
           Franciscans
           as
           well
           as
           them
           :
           
             and
             we
             shall
             not
             quarrel
             with
             them
             which
             order
             of
             them
             all
             hath
             the
             greatest
             share
             in
             the
             accomplishment
             of
             this
             Prophecy
             .
          
        
         
           §
           .
           13.
           
           That
           which
           is
           our
           present
           business
           ,
           
           is
           to
           shew
           that
           this
           Order
           was
           instituted
           as
           the
           other
           were
           upon
           the
           credit
           of
           visions
           and
           revelations
           ;
           for
           Ignatius
           was
           certainly
           as
           Ignorant
           and
           Enthusiastical
           as
           St.
           Francis
           himself
           ;
           and
           to
           prove
           this
           ,
           I
           shall
           only
           make
           use
           of
           those
           of
           his
           own
           Order
           ,
           who
           have
           writ
           his
           life
           ,
           
             (
             Maffeius
             ,
             Orlandinus
          
           and
           Ribadeneira
           )
           and
           pursue
           it
           no
           farther
           than
           the
           institution
           of
           the
           Order
           ,
           as
           I
           have
           done
           with
           the
           other
           .
           The
           first
           remarkable
           thing
           in
           him
           was
           that
           he
           was
           converted
           by
           reading
           the
           Legends
           of
           the
           Saints
           ,
           as
           
             Don
             Quixot
          
           began
           his
           Errantry
           by
           reading
           
             the
             old
             Romances
          
           :
           I
           wonder
           how
           Ignatius
           did
           to
           read
           them
           ,
           for
           Maffeius
           describes
           him
           ,
           
           
             as
             one
             that
             had
             hardly
             ever
             learnt
             his
             letters
             :
          
           but
           it
           is
           possible
           St.
           Peter
           taught
           him
           ,
           for
           they
           all
           write
           that
           St.
           Peter
           
             appeared
             to
             him
          
           ,
           
           
             before
             he
             was
             so
             far
             recovered
             as
             to
             be
             able
             to
             read
             .
          
           But
           his
           Country-man
           was
           not
           more
           moved
           with
           the
           adventures
           of
           former
           Knights
           ;
           than
           Ignatius
           was
           with
           the
           stories
           of
           St.
           Dominick
           and
           St.
           Francis
           ,
           for
           these
           Maffeius
           tells
           us
           ,
           did
           
             particularly
             work
             upon
             him
          
           ;
           in
           so
           much
           that
           before
           he
           took
           
           up
           a
           firm
           resolution
           of
           
             Religious
             Errantry
          
           ,
           he
           would
           put
           cases
           to
           himself
           of
           the
           difficult
           Adventures
           of
           those
           two
           
             illustrious
             Heroes
          
           ,
           and
           found
           himself
           to
           have
           mettle
           enough
           to
           
             undertake
             any
             of
             them
          
           :
           and
           therefore
           in
           a
           fit
           of
           zeal
           one
           night
           
             he
             gets
             out
             of
             his
             bed
             and
             fell
             down
             upon
             his
             knees
             before
             an
             Image
             of
             the
             B.
             Virgin
             ,
          
           
           
             and
             in
             that
             posture
             vowed
             himself
          
           her
           Knight
           .
           
           Which
           is
           a
           circumstance
           so
           considerable
           ,
           I
           admire
           that
           Maffeius
           omits
           it
           ;
           as
           he
           doth
           likewise
           
             the
             strange
             noise
             in
             the
             house
             ,
             the
             trembling
             of
             the
             room
             and
             the
             breaking
             of
             the
             glass
             windows
             that
             time
             :
          
           an
           argument
           saith
           Orlandinus
           ,
           that
           the
           
             Devil
             then
             took
             his
             leave
             of
             him
             ,
          
           although
           there
           be
           some
           reason
           to
           doubt
           it
           .
           After
           this
           the
           
             V.
             Mary
          
           appeared
           to
           him
           with
           a
           great
           deal
           of
           glory
           with
           her
           Child
           in
           her
           lap
           (
           and
           all
           this
           while
           ,
           for
           the
           vision
           continued
           for
           some
           time
           ,
           he
           thought
           himself
           awake
           )
           by
           which
           sight
           he
           was
           hugely
           animated
           for
           all
           his
           future
           adventures
           .
           The
           first
           whereof
           was
           to
           a
           place
           of
           great
           devotion
           to
           the
           
             B.
             Virgin
          
           ,
           called
           Montserrat
           ,
           and
           in
           the
           way
           thither
           he
           was
           like
           to
           have
           begun
           his
           first
           adventure
           with
           a
           Moore
           who
           allowed
           the
           
             B.
             Virgin
          
           to
           have
           been
           so
           till
           her
           delivery
           ,
           but
           would
           not
           yield
           it
           afterwards
           ;
           at
           which
           Ignatius
           ,
           considering
           whose
           Knight
           he
           was
           ,
           began
           to
           be
           so
           inraged
           ,
           that
           he
           thought
           it
           necessary
           to
           revenge
           her
           quarrel
           
           upon
           him
           ,
           but
           disputing
           with
           himself
           what
           to
           do
           ,
           and
           the
           Moore
           being
           gone
           another
           way
           ,
           he
           leaves
           the
           cause
           to
           the
           wisdome
           of
           the
           Mule
           ,
           and
           puts
           the
           Reines
           in
           his
           neck
           ,
           that
           if
           he
           followed
           the
           Moores
           way
           at
           the
           parting
           of
           the
           two
           wayes
           he
           would
           have
           his
           life
           ,
           but
           the
           good
           Mule
           understanding
           his
           Riders
           mind
           ,
           left
           the
           beaten
           road
           and
           went
           on
           to
           Montserrat
           ;
           where
           a
           remarkable
           Ceremony
           was
           performed
           by
           him
           ;
           for
           as
           Orlandinus
           and
           Maffeius
           expresly
           say
           ,
           
           Ignatius
           
             having
             read
             in
             Books
             of
             Chivalry
             ,
             that
             the
             ancient
             Knights
             at
             their
             first
             entring
             upon
             that
             hononourable
             imployment
             ,
             were
             wont
             to
             watch
             all
             night
             in
             their
             arms
          
           ;
           he
           thought
           it
           fit
           to
           begin
           his
           Errantry
           in
           the
           same
           manner
           ,
           he
           therefore
           hangs
           up
           his
           Sword
           and
           Dagger
           before
           the
           Altar
           of
           the
           
             B.
             Virgin
          
           ,
           and
           puts
           on
           his
           habiliments
           ,
           but
           instead
           of
           his
           shining
           Armour
           ,
           he
           had
           gotten
           a
           long
           Coat
           of
           Sack-cloth
           ,
           with
           a
           cord
           about
           it
           ,
           at
           which
           he
           hangs
           his
           bottle
           for
           water
           ,
           and
           instead
           of
           his
           Lance
           a
           plain
           Crab-tree
           staffe
           ,
           with
           a
           wicker
           shooe
           upon
           one
           foot
           and
           the
           other
           naked
           ,
           having
           no
           Morrion
           on
           his
           head
           ,
           but
           exposed
           that
           to
           the
           violence
           of
           the
           weather
           .
           All
           these
           habiliments
           (
           having
           procured
           them
           by
           the
           way
           ,
           )
           he
           hung
           at
           the
           pummel
           of
           his
           Saddle
           when
           he
           entred
           the
           Town
           saith
           Maffeius
           ,
           
           (
           for
           fear
           the
           people
           should
           think
           him
           in
           his
           wits
           )
           but
           he
           puts
           them
           
           not
           on
           till
           he
           came
           to
           the
           sacred
           place
           where
           he
           was
           by
           the
           
             Laws
             of
             Chivalry
          
           to
           watch
           in
           them
           ,
           and
           so
           he
           did
           ,
           say
           they
           ,
           
             sometimes
             standing
             ,
             sometimes
             kneeling
             ,
             and
             devoting
             himself
             with
             all
             his
             might
             to
             the
             service
             of
             the
             B.
             Virgin.
          
           Which
           having
           done
           ,
           
             early
             the
             next
             morning
          
           (
           for
           that
           is
           a
           necessary
           circumstance
           too
           in
           the
           adventures
           of
           Chivalry
           )
           
             away
             he
             goes
             for
             Manresa
          
           ,
           where
           he
           takes
           up
           his
           lodging
           in
           the
           Town-Hospital
           ,
           and
           lets
           his
           Haire
           and
           Nailes
           grow
           ,
           and
           beggs
           from
           door
           to
           door
           (
           and
           yet
           fasted
           six
           dayes
           in
           the
           week
           )
           he
           whipps
           himself
           thrice
           a
           day
           ,
           was
           seven
           houres
           every
           day
           in
           vocal
           prayer
           ,
           lay
           upon
           the
           bare
           ground
           ,
           and
           all
           to
           prepare
           himself
           for
           his
           adventures
           to
           Ierusalem
           .
           Which
           sort
           of
           life
           growing
           very
           uneasie
           to
           him
           ,
           he
           was
           once
           near
           saith
           Maffeius
           ,
           
           throwing
           himself
           out
           of
           a
           Window
           to
           put
           an
           end
           to
           it
           ;
           but
           God
           (
           having
           designed
           his
           order
           for
           a
           further
           punishment
           to
           the
           world
           )
           not
           permitting
           that
           ;
           not
           long
           after
           he
           had
           such
           clear
           
             divine
             revelations
          
           ,
           
           that
           in
           a
           moment
           of
           time
           ,
           saith
           Maffeius
           ,
           he
           understood
           the
           greatest
           mysteries
           of
           Religion
           ,
           and
           the
           most
           subtle
           speculations
           in
           Philosophy
           (
           especially
           the
           way
           of
           Gods
           making
           the
           World
           ,
           made
           clear
           to
           him
           ,
           but
           not
           expressible
           to
           others
           )
           which
           other
           men
           cannot
           attain
           to
           with
           the
           hardest
           study
           and
           
           pains
           .
           
           In
           one
           of
           his
           Visions
           ,
           saith
           Orlandinus
           ,
           while
           he
           was
           repeating
           the
           Horary
           Prayers
           of
           the
           
             B.
             Virgin
          
           ,
           he
           saw
           the
           
             B.
             Trinity
          
           ,
           as
           plainly
           as
           we
           do
           one
           another
           ,
           under
           
             a
             corporeal
             representation
          
           ,
           and
           was
           so
           full
           of
           joy
           at
           it
           ,
           that
           he
           could
           not
           hold
           weeping
           before
           all
           the
           people
           ,
           and
           was
           so
           enlightned
           by
           it
           ,
           that
           although
           he
           was
           yet
           very
           ignorant
           ,
           he
           began
           to
           write
           a
           Book
           
             of
             the
             glories
             of
             the
             B.
             Trinity
             .
          
           In
           one
           of
           his
           extasies
           he
           continued
           
             eight
             dayes
          
           ,
           in
           which
           it
           is
           probable
           ,
           saith
           the
           same
           Author
           ,
           
           he
           saw
           
             the
             frame
             and
             model
             of
             the
             Society
             of
             Iesuites
             .
          
           A
           Blessed
           sight
           !
           if
           he
           saw
           all
           the
           consequences
           of
           it
           too
           .
           After
           this
           in
           order
           to
           his
           voyage
           to
           Hierusalem
           ,
           away
           he
           goes
           for
           Barcelona
           where
           
             Elizabeth
             Rosella
          
           espying
           him
           at
           Church
           sitting
           among
           the
           Boyes
           ,
           
           she
           saw
           a
           great
           shining
           about
           his
           mouth
           ,
           and
           heard
           a
           voice
           within
           her
           ,
           which
           bid
           her
           call
           that
           man
           to
           her
           house
           .
           
           While
           he
           was
           in
           Italy
           in
           his
           way
           to
           Hierusalem
           ,
           Christ
           appeared
           to
           him
           again
           at
           Padua
           ,
           as
           he
           was
           wont
           to
           do
           at
           Manresa
           :
           
           at
           Venice
           one
           of
           the
           Senatours
           had
           a
           vision
           concerning
           him
           ,
           checking
           him
           for
           lying
           in
           so
           much
           state
           ,
           while
           that
           holy
           man
           Ignatius
           lay
           in
           the
           open
           aire
           .
           
           Visions
           were
           grown
           so
           familiar
           with
           him
           now
           ,
           that
           it
           is
           to
           no
           purpose
           to
           recount
           those
           which
           he
           had
           at
           Hierusalem
           ,
           and
           elsewhere
           .
           In
           his
           return
           through
           Italy
           ,
           
           the
           Spanish
           Souldiers
           used
           him
           hardly
           ,
           taking
           him
           for
           a
           Spy
           ,
           and
           carryed
           him
           to
           their
           Commander
           ;
           
           now
           saith
           
             Orlandinus
             ,
             it
             had
             been
             his
             custome
             not
             to
             give
             men
             any
             titles
             of
             respect
             ,
             but
             to
             call
             them
             only
             by
             their
             common
             names
             ;
             and
             he
             questioned
             a
             little
             with
             himself
             whether
             he
             ought
             to
             break
             that
             custome
             now
             he
             was
             to
             appear
             before
             the
             Commander
             ,
             and
             resolves
             it
             in
             the
             Negative
             ,
             because
             to
             do
             it
             proceeded
             from
             too
             great
             fear
             of
             men
             :
             therefore
             being
             brought
             before
             him
             ,
             he
             gives
             him
             no
             testimony
             of
             respect
             either
             in
             his
             words
             or
             actions
          
           ;
           and
           (
           both
           Maffeius
           and
           Orlandinus
           testifie
           )
           
             he
             would
             not
             put
             off
             his
             Hat
             to
             him
             .
          
           
           By
           which
           we
           understand
           ,
           who
           was
           the
           first
           Founder
           of
           that
           Fanatick
           Sect
           among
           us
           ,
           which
           is
           distinguished
           so
           much
           from
           others
           ,
           by
           denying
           
             common
             civilities
          
           to
           men
           .
           Upon
           this
           the
           Commander
           severely
           rebuked
           the
           Souldiers
           ,
           for
           bringing
           a
           
             mad
             man
          
           to
           him
           ,
           at
           which
           they
           were
           so
           enraged
           ,
           that
           he
           might
           have
           saved
           himself
           the
           labour
           of
           whipping
           himself
           that
           day
           ;
           they
           doing
           him
           that
           office
           very
           effectually
           .
           Being
           returned
           to
           Barcelona
           at
           thirty
           three
           years
           of
           Age
           he
           begins
           to
           learn
           his
           Grammar
           ,
           but
           as
           Maffeius
           observes
           ,
           
           he
           could
           not
           have
           Amo
           in
           his
           mouth
           ,
           but
           his
           mind
           was
           carried
           he
           knew
           not
           whither
           ,
           and
           was
           so
           full
           of
           visions
           all
           that
           while
           ,
           that
           he
           could
           not
           remember
           one
           word
           that
           he
           learnt
           ;
           
           upon
           which
           he
           beggs
           his
           Master
           ,
           falling
           in
           great
           humility
           at
           his
           feet
           (
           having
           it
           seems
           more
           reverence
           for
           him
           ,
           than
           he
           had
           for
           the
           
             Spanish
             Officer
          
           )
           that
           he
           would
           tye
           him
           punctually
           as
           he
           did
           the
           Boys
           to
           his
           Lessons
           ,
           
           and
           if
           he
           could
           not
           say
           them
           ,
           that
           he
           might
           be
           whipt
           as
           they
           were
           .
           But
           as
           dull
           as
           he
           was
           at
           his
           Book
           ,
           he
           had
           so
           great
           elevations
           in
           his
           Prayers
           ,
           that
           (
           if
           we
           believe
           him
           )
           one
           
             Iohn
             Paschal
          
           ,
           
           saith
           Orlandinus
           ,
           saw
           him
           raised
           up
           from
           the
           ground
           in
           a
           dark
           night
           ;
           but
           that
           being
           a
           suspicious
           circumstance
           ,
           he
           addes
           that
           the
           room
           at
           the
           same
           time
           was
           filled
           with
           a
           great
           light
           .
           Having
           stayed
           out
           his
           two
           years
           at
           School
           in
           Barcelona
           ,
           to
           the
           Vniversity
           he
           goes
           ,
           where
           he
           privately
           studies
           
             Logick
             ,
             Physicks
          
           ,
           and
           Divinity
           together
           ,
           to
           very
           little
           purpose
           ,
           as
           Maffeius
           confesseth
           ,
           
           and
           in
           the
           mean
           time
           
             Preaches
             and
             Beggs
             in
             the
             Streets
             .
          
           
           Here
           he
           was
           several
           times
           under
           examination
           by
           the
           Inquisition
           ,
           and
           once
           imprisoned
           for
           forty
           one
           dayes
           ,
           out
           of
           which
           he
           was
           not
           dismissed
           ,
           till
           they
           had
           commanded
           him
           not
           to
           Discourse
           of
           Divinity
           again
           till
           he
           had
           studied
           four
           years
           ,
           and
           to
           wear
           the
           same
           habit
           with
           other
           Students
           .
           Upon
           this
           he
           removes
           to
           Salamanca
           ,
           where
           he
           finds
           no
           kinder
           entertainment
           ,
           being
           put
           into
           chains
           in
           the
           Dungeon
           and
           strictly
           examined
           ;
           
           For
           here
           he
           follows
           his
           former
           course
           ;
           he
           and
           his
           
           companions
           in
           an
           Enthusiastical
           manner
           (
           being
           meer
           lay-men
           ,
           
           as
           Maffeius
           acknowledgeth
           )
           
             going
             up
             and
             down
             the
             Streets
             ,
             Preaching
             in
             all
             places
             ,
             and
             to
             all
             sorts
             of
             persons
          
           ;
           and
           being
           examined
           by
           the
           Sub-prior
           of
           the
           Dominicans
           what
           Studies
           they
           followed
           ,
           Ignatius
           very
           fairly
           confessed
           the
           truth
           ,
           that
           they
           were
           unlearned
           .
           He
           then
           asked
           him
           ,
           why
           they
           took
           upon
           them
           to
           Preach
           ;
           Ignatius
           very
           subtilly
           told
           him
           ,
           they
           did
           not
           Preach
           ;
           they
           did
           only
           
             hold
             forth
          
           to
           the
           people
           in
           a
           familiar
           manner
           concerning
           vertue
           and
           vice
           ,
           and
           thereby
           endeavoured
           to
           bring
           them
           to
           the
           hatred
           of
           one
           and
           love
           of
           the
           other
           .
           The
           Sub-prior
           told
           him
           this
           was
           Preaching
           ,
           which
           no
           one
           could
           pretend
           to
           do
           ,
           but
           either
           by
           learning
           ,
           or
           immediate
           inspiration
           of
           the
           Holy
           Ghost
           ;
           and
           since
           you
           do
           not
           pretend
           to
           learning
           ,
           you
           must
           pretend
           to
           be
           inspired
           .
           Here
           Ignatius
           finding
           himself
           caught
           ;
           resolutely
           denyed
           to
           give
           him
           any
           answer
           ,
           unless
           he
           were
           legally
           impowred
           to
           examine
           him
           .
           
             Say
             you
             so
          
           ,
           said
           the
           Dominican
           ?
           I
           will
           take
           care
           of
           that
           suddenly
           :
           So
           they
           were
           three
           dayes
           kept
           in
           the
           Convent
           ,
           and
           after
           that
           by
           order
           of
           the
           Bishop
           of
           Salamanca
           ,
           were
           committed
           to
           close
           Prison
           ,
           where
           he
           Preached
           to
           the
           people
           with
           great
           zeal
           ,
           who
           now
           flocked
           in
           great
           numbers
           to
           him
           ;
           and
           gloried
           as
           much
           in
           his
           sufferings
           ,
           and
           talked
           at
           the
           same
           rate
           ,
           that
           
           the
           Ring-leaders
           of
           the
           Quakers
           are
           wont
           to
           do
           among
           us
           .
           And
           just
           with
           the
           same
           resolution
           ,
           when
           the
           rest
           of
           the
           Prisoners
           made
           their
           escape
           by
           the
           negligence
           of
           the
           keepers
           ,
           Ignatius
           and
           his
           companions
           would
           not
           stirr
           :
           When
           they
           were
           called
           to
           answer
           ,
           Ignatius
           Preached
           at
           large
           upon
           several
           points
           of
           Divinity
           to
           them
           ,
           under
           pretence
           of
           answering
           questions
           .
           After
           twenty
           two
           dayes
           promising
           to
           submit
           themselves
           to
           the
           judgement
           of
           the
           Church
           ,
           they
           are
           dismissed
           ,
           but
           with
           a
           charge
           in
           four
           years
           time
           not
           to
           meddle
           with
           nice
           Cases
           of
           Conscience
           ,
           which
           Ignatius
           took
           with
           so
           much
           indignation
           ,
           that
           he
           had
           a
           present
           impulse
           upon
           his
           mind
           to
           be
           gone
           ;
           and
           no
           consideration
           whatever
           could
           hinder
           him
           ,
           but
           away
           he
           must
           go
           to
           Paris
           ,
           to
           see
           if
           he
           could
           meet
           with
           any
           better
           success
           there
           .
           And
           accordingly
           he
           begins
           his
           journey
           ,
           driving
           all
           his
           learning
           before
           him
           ,
           which
           was
           an
           
             Asse
             laden
             with
             Books
          
           ,
           
           as
           Maffeius
           relates
           ,
           and
           so
           reaches
           Barcelona
           ,
           and
           afterwards
           arrived
           safe
           at
           Paris
           .
           Where
           being
           sensible
           of
           his
           own
           ignorance
           and
           dulness
           ,
           he
           resolves
           to
           ply
           his
           Book
           better
           ,
           and
           to
           that
           end
           enters
           himself
           among
           the
           Boyes
           in
           the
           School
           and
           begins
           his
           Grammar
           again
           .
           A
           sad
           case
           !
           that
           after
           two
           years
           Schooling
           at
           Barcelona
           ,
           being
           at
           two
           Vniversities
           in
           Spain
           ,
           and
           having
           so
           many
           revelations
           ,
           he
           should
           be
           
           yet
           so
           great
           a
           Dunce
           that
           he
           could
           not
           tell
           the
           rules
           of
           Grammar
           .
           Now
           he
           finds
           it
           necessary
           to
           pray
           and
           whip
           less
           and
           to
           study
           more
           .
           Here
           he
           finds
           so
           cold
           a
           reception
           ,
           that
           Hospitals
           ,
           Begging
           ,
           help
           from
           Countrey
           men
           ,
           were
           all
           little
           enough
           to
           keep
           him
           at
           first
           from
           starving
           ;
           but
           however
           after
           eighteen
           months
           spent
           in
           learning
           a
           little
           Latin
           ,
           he
           applyes
           himself
           to
           Philosophy
           ,
           but
           the
           Enthusiastick
           heat
           of
           his
           brain
           was
           so
           great
           ,
           that
           he
           had
           much
           adoe
           to
           keep
           his
           mind
           to
           it
           ,
           but
           at
           last
           he
           obtained
           his
           Degree
           in
           Philosophy
           after
           three
           years
           and
           a
           half
           study
           ,
           or
           at
           least
           so
           much
           time
           spent
           there
           .
           Then
           he
           goes
           to
           the
           
             Dominican
             School
          
           to
           learn
           Divinity
           ,
           where
           he
           got
           
             just
             enough
             to
             keep
             him
             from
             being
             a
             Heretick
          
           ;
           for
           so
           much
           Maffeius
           his
           words
           imply
           .
           All
           this
           while
           his
           
             Enthusiastick
             head
          
           was
           full
           of
           projects
           in
           order
           to
           the
           drawing
           Disciples
           to
           himself
           ,
           that
           he
           might
           in
           imitation
           of
           former
           Heroes
           ,
           Found
           a
           
             new
             order
          
           :
           for
           this
           it
           is
           apparent
           he
           aimed
           at
           ,
           and
           for
           the
           sake
           of
           this
           he
           went
           through
           so
           many
           difficulties
           ,
           and
           pretended
           so
           much
           to
           Enthusiasm
           ,
           without
           which
           he
           knew
           his
           design
           could
           not
           be
           compassed
           .
           
           Orlandinus
           therefore
           tells
           us
           ,
           that
           being
           at
           Antwerp
           ,
           (
           as
           he
           used
           to
           make
           excursions
           sometimes
           from
           Panis
           to
           beg
           a
           subsistence
           )
           being
           in
           a
           company
           of
           Merchants
           he
           looked
           stedfastly
           upon
           a
           young
           Merchant
           ,
           and
           (
           not
           
           knowing
           what
           effect
           such
           words
           might
           have
           upon
           him
           afterwards
           )
           he
           called
           him
           aside
           ,
           and
           told
           him
           
             he
             ought
             to
             thank
             God
             who
             had
             chosen
             him
             to
             build
             a
             Colledge
             for
             the
             Society
             of
             Iesus
             in
             his
             own
             Countrey
             .
          
           By
           which
           it
           is
           plain
           what
           he
           designed
           at
           that
           time
           ,
           before
           he
           had
           yet
           formed
           any
           thing
           like
           a
           Society
           ;
           and
           the
           same
           Author
           would
           have
           men
           believe
           that
           God
           had
           then
           revealed
           it
           to
           him
           that
           he
           should
           found
           that
           Society
           ,
           otherwise
           ,
           he
           saith
           well
           ,
           
             no
             man
             would
             have
             taken
             so
             much
             pains
             as
             he
             did
             ,
             unless
             he
             had
             such
             a
             thing
             in
             his
             head
             .
          
           During
           his
           abode
           at
           Paris
           ,
           he
           had
           prevailed
           upon
           three
           Students
           ,
           and
           the
           first
           thing
           he
           perswaded
           them
           to
           ,
           was
           to
           give
           away
           all
           that
           they
           had
           and
           their
           Books
           too
           ,
           and
           to
           beg
           their
           bread
           ;
           which
           caused
           a
           great
           heat
           in
           the
           Vniversity
           ,
           he
           being
           suspected
           to
           have
           made
           them
           mad
           ,
           and
           by
           force
           they
           took
           them
           away
           from
           the
           Hospital
           whither
           he
           had
           drawn
           them
           .
           I
           omit
           his
           flying
           ,
           or
           rather
           being
           carryed
           as
           it
           were
           in
           a
           rapture
           from
           Paris
           to
           Rouen
           ,
           
           and
           the
           joy
           and
           extatick
           expressions
           he
           had
           in
           it
           ;
           his
           standing
           up
           in
           dirt
           and
           mire
           to
           the
           neck
           ,
           to
           represent
           to
           his
           companion
           the
           
             filthiness
             of
             the
             sin
             he
             lived
             in
             ,
          
           his
           so
           narrowly
           escaping
           being
           publickly
           whipt
           in
           the
           University
           for
           seducing
           the
           Students
           ,
           that
           Orlandinus
           makes
           it
           almost
           a
           Miracle
           :
           
           But
           we
           are
           now
           to
           take
           notice
           that
           his
           design
           
           being
           to
           form
           a
           Society
           ,
           he
           had
           for
           that
           purpose
           used
           himself
           to
           all
           the
           arts
           of
           insinuation
           imaginable
           ,
           
           accommodating
           himself
           to
           the
           humours
           of
           the
           persons
           he
           had
           to
           do
           with
           ,
           endeavouring
           to
           oblige
           all
           men
           with
           expressions
           of
           the
           greatest
           kindness
           ,
           
           bearing
           all
           affronts
           with
           a
           wonderful
           dissimulation
           ,
           as
           Maffeius
           describes
           him
           .
           By
           these
           arts
           he
           labours
           to
           get
           some
           of
           the
           most
           hopeful
           Students
           in
           the
           University
           to
           him
           ,
           and
           at
           last
           prevailes
           upon
           nine
           to
           joyne
           with
           him
           :
           he
           studies
           their
           humours
           and
           applies
           himself
           accordingly
           ,
           not
           acquainting
           them
           at
           first
           with
           his
           design
           ,
           but
           by
           degrees
           prepares
           them
           for
           it
           ;
           
           among
           them
           Xaverius
           at
           first
           laughed
           at
           him
           and
           despised
           him
           ,
           but
           was
           at
           last
           won
           by
           his
           obsequiousness
           ,
           flattery
           ,
           and
           insinuation
           .
           And
           finding
           his
           former
           Disciples
           soon
           grew
           weary
           of
           him
           and
           forsook
           him
           ,
           he
           resolves
           to
           tye
           these
           faster
           ,
           and
           to
           that
           end
           appoints
           a
           meeting
           in
           a
           Church
           ,
           dedicated
           to
           the
           
             B.
             Virgin
          
           in
           the
           Suburbs
           of
           Paris
           ;
           where
           they
           all
           solemnly
           vow
           before
           receiving
           the
           Eucharist
           (
           none
           but
           themselves
           being
           present
           )
           either
           to
           go
           to
           Ierusalem
           ,
           or
           to
           offer
           themselves
           to
           the
           Popes
           service
           ;
           which
           was
           done
           
             A.
             D.
          
           1534.
           upon
           the
           day
           of
           Assumption
           of
           the
           
             B.
             Virgin
          
           to
           whose
           Patronage
           they
           particularly
           devoted
           themselves
           .
           After
           this
           Ignatius
           fearing
           their
           relapse
           ,
           kept
           them
           together
           as
           much
           as
           might
           be
           ,
           
           and
           used
           all
           means
           to
           prevent
           any
           differences
           happening
           among
           them
           ,
           having
           now
           gotten
           persons
           to
           his
           mind
           ,
           and
           for
           fear
           the
           Friends
           of
           some
           of
           his
           chief
           confidents
           in
           Spain
           should
           take
           them
           off
           ,
           
           he
           offers
           to
           go
           himself
           and
           dispatch
           their
           business
           for
           them
           .
           
           In
           his
           return
           to
           Spain
           he
           observes
           his
           former
           course
           of
           Preaching
           and
           Begging
           ,
           and
           was
           followed
           by
           such
           a
           multitude
           of
           people
           that
           he
           was
           fain
           to
           Preach
           in
           the
           Fields
           ,
           where
           (
           which
           deserves
           admiration
           in
           so
           weak
           and
           mortified
           a
           man
           )
           though
           he
           could
           not
           raise
           his
           voice
           ,
           yet
           it
           was
           heard
           distinctly
           above
           
             a
             quarter
             of
             a
             mile
          
           ,
           
           say
           Orlandinus
           and
           Ribadeneira
           ,
           but
           Maffeius
           more
           prudently
           omits
           it
           .
           
           But
           he
           helps
           us
           with
           as
           good
           a
           passage
           instead
           of
           it
           ,
           
           Ignatius
           was
           prevailed
           upon
           now
           by
           his
           Disciples
           to
           make
           use
           of
           a
           horse
           in
           his
           journey
           to
           Spain
           ,
           which
           when
           he
           was
           come
           thither
           he
           left
           to
           an
           H●spital
           ,
           which
           the
           people
           looked
           on
           with
           so
           much
           reverence
           that
           no
           man
           durst
           use
           him
           afterwards
           ,
           but
           as
           
             a
             consecrated
             horse
          
           was
           preserved
           in
           ease
           and
           good
           pasture
           all
           his
           life
           time
           .
           At
           Venice
           ,
           at
           the
           time
           appointed
           ,
           his
           companions
           meet
           him
           ,
           where
           they
           debate
           their
           voyage
           to
           Hierusalem
           ;
           
           and
           their
           custome
           Orlandinus
           saith
           was
           this
           ,
           
             in
             any
             matter
             of
             debate
             ,
             they
             were
             to
             joyne
             together
             in
             Prayer
             ,
             and
             after
             seeking
             God
             ,
             what
             opinion
             the
             most
             were
             of
             that
             they
             resolve
             upon
             ,
             which
             they
             observed
             ,
          
           saith
           he
           ,
           till
           the
           self-denying
           Ignatius
           ,
           was
           ,
           after
           much
           
           
             seeking
             God
          
           in
           their
           way
           made
           the
           General
           ;
           and
           then
           
             his
             Will
             was
             to
             rule
             them
             :
          
           after
           a
           years
           stay
           about
           Venice
           (
           their
           courage
           being
           now
           cooled
           as
           to
           Hierusalem
           )
           wherein
           Ignatius
           and
           the
           rest
           that
           were
           yet
           Lay-men
           entred
           into
           Orders
           ,
           they
           determine
           to
           go
           to
           Rome
           ,
           and
           submit
           themselves
           wholly
           to
           the
           Popes
           pleasure
           :
           and
           in
           the
           mean
           time
           wander
           about
           the
           Countrey
           ,
           Preaching
           in
           the
           Streets
           and
           
             Market
             places
          
           ,
           
           and
           making
           use
           of
           the
           Bulks
           of
           Shops
           for
           their
           Pulpits
           ,
           and
           
             invited
             the
             people
             to
             hear
             them
             ,
          
           saith
           
             Maffeius
             ,
             with
             a
             loud
             voice
             and
             whirling
             their
             Caps
             over
             their
             heads
          
           ;
           and
           though
           few
           understood
           them
           ,
           being
           strangers
           ,
           yet
           all
           admired
           and
           commended
           them
           ,
           and
           no
           doubt
           they
           converted
           many
           ,
           as
           their
           followers
           have
           done
           ,
           from
           the
           use
           of
           Laces
           and
           Ribbands
           .
           All
           this
           while
           ,
           since
           Ignatius
           began
           to
           have
           any
           smattering
           of
           Learning
           ,
           we
           read
           little
           of
           his
           visions
           and
           revelations
           ;
           but
           the
           time
           coming
           near
           that
           he
           hoped
           for
           a
           confirmation
           of
           his
           Order
           from
           the
           Pope
           ;
           
           now
           saith
           Maffeius
           ,
           he
           began
           to
           have
           them
           again
           as
           frequently
           as
           he
           had
           at
           Manresa
           (
           which
           in
           a
           kind
           of
           a
           
             religious
             jest
          
           ,
           he
           saith
           ,
           he
           was
           wont
           to
           call
           his
           
             primitive
             Church
          
           )
           nay
           he
           exceeded
           them
           :
           for
           what
           he
           now
           saw
           ,
           being
           above
           humane
           nature
           cannot
           be
           expressed
           ;
           only
           one
           Vision
           did
           him
           a
           great
           deal
           of
           service
           ,
           which
           was
           ,
           that
           lying
           in
           a
           trance
           
           which
           was
           frequent
           with
           him
           as
           well
           as
           Mahomet
           ,
           he
           saw
           
             God
             the
             Father
             commending
          
           Ignatius
           
             and
             his
             Brethren
             to
             his
             Son
             Iesus
             bearing
             his
             Cross
             ;
             whom
             he
             very
             kindly
             received
             ,
             and
             spake
             these
             words
             with
             a
             smile
             to
          
           Ignatius
           ,
           
             I
             will
             be
             favourable
             to
             you
             at
          
           Rome
           :
           which
           gave
           him
           and
           his
           companions
           great
           comfort
           .
           At
           Rome
           ,
           hearing
           the
           fame
           of
           St.
           Benedict
           and
           his
           Revelations
           ,
           or
           remembring
           them
           in
           the
           Legends
           ,
           he
           withdraws
           to
           the
           same
           place
           ,
           
             Monte
             Cassino
          
           ,
           and
           there
           it
           fell
           out
           luckily
           (
           that
           he
           might
           come
           behind
           none
           of
           them
           in
           visions
           )
           as
           St.
           Benedict
           saw
           the
           soul
           of
           Germanus
           go
           to
           Heaven
           ,
           so
           did
           he
           in
           the
           very
           same
           manner
           the
           soul
           of
           Hozius
           one
           of
           his
           Society
           ;
           and
           a
           little
           after
           as
           he
           was
           praying
           to
           the
           Saints
           he
           saw
           Hozius
           among
           them
           all
           .
           Notwithstanding
           all
           this
           ,
           they
           met
           with
           great
           difficulties
           at
           Rome
           ;
           but
           
             Pope
             Paul
          
           3.
           being
           throughly
           satisfied
           in
           the
           main
           point
           ,
           of
           their
           being
           serviceable
           to
           the
           interest
           of
           that
           Church
           ,
           all
           other
           difficulties
           were
           soon
           conquered
           ,
           and
           the
           Pope
           himself
           became
           Enthusiastical
           too
           ,
           
           and
           cryed
           out
           ,
           
             having
             read
          
           ,
           saith
           
             Maffeius
             ,
             the
             first
             draught
             of
             the
             rules
             of
             the
             Society
             made
             by
          
           Ignatius
           ,
           
             The
             Spirit
             of
             the
             Lord
             is
             here
             ,
          
           and
           many
           things
           to
           the
           same
           purpose
           .
           But
           one
           of
           the
           Cardinals
           to
           whom
           the
           examination
           of
           them
           was
           committed
           still
           opposing
           the
           establishing
           this
           
             Order
             ,
             Ignatius
          
           flyes
           to
           his
           usual
           refuges
           ,
           
           for
           besides
           
             fastings
             ,
             prayers
             ,
             keeping
             of
             dayes
             ,
          
           &c.
           he
           and
           his
           Friends
           offered
           
             three
             thousand
             Masses
          
           for
           this
           end
           alone
           :
           (
           and
           it
           must
           be
           a
           hard
           heart
           indeed
           that
           would
           not
           yield
           with
           so
           much
           suppling
           )
           this
           Cardinal
           all
           of
           a
           sudden
           quite
           changed
           his
           mind
           and
           commended
           the
           business
           himself
           to
           the
           Pope
           :
           and
           so
           the
           Society
           of
           Iesus
           was
           confirmed
           by
           the
           
             Popes
             Bull
             ,
             3
             Octob.
             A.
             D.
          
           1540.
           to
           the
           joy
           of
           Ignatius
           his
           heart
           ,
           and
           soon
           after
           he
           was
           made
           General
           of
           the
           Order
           ,
           which
           he
           accepted
           with
           as
           many
           tears
           and
           protestations
           ,
           and
           intreaties
           (
           till
           he
           plainly
           saw
           
             it
             was
             the
             will
             of
             God
             it
             must
             be
             so
             )
          
           as
           ever
           any
           Vsurper
           took
           the
           Government
           into
           his
           hands
           ,
           which
           he
           had
           most
           eagerly
           sought
           after
           .
           And
           now
           let
           the
           world
           judge
           ,
           whether
           there
           hath
           appeared
           a
           greater
           Enthusiast
           or
           pretender
           to
           revelations
           than
           Ignatius
           was
           ,
           since
           the
           dayes
           of
           Mahomet
           ,
           and
           St.
           Francis
           ?
           Methinks
           they
           might
           be
           ashamed
           to
           upbraid
           us
           with
           the
           Fanaticism
           of
           the
           Quakers
           and
           such
           persons
           ,
           the
           chiefest
           of
           whom
           fall
           very
           much
           short
           of
           Ignatius
           ,
           in
           those
           very
           things
           for
           which
           they
           are
           condemned
           by
           us
           ,
           yet
           any
           one
           who
           compares
           them
           would
           imagine
           ,
           the
           
             life
             of
             Ignatius
          
           had
           been
           their
           
             great
             exemplar
          
           .
           I
           know
           not
           whether
           any
           of
           that
           innocent
           and
           
             religious
             order
          
           of
           Iesuits
           ,
           had
           any
           hand
           in
           forming
           this
           
             new
             Society
          
           among
           us
           (
           as
           hath
           been
           frequently
           suggested
           )
           
           but
           if
           one
           may
           guesse
           the
           Father
           by
           the
           Childs
           likeness
           ,
           
             Ignatius
             Loyola
          
           the
           founder
           of
           the
           Iesuits
           ,
           was
           at
           least
           the
           Grandfather
           of
           the
           Quakers
           .
        
         
           §
           .
           14.
           
           Thus
           I
           have
           gone
           through
           the
           most
           illustrious
           Orders
           of
           the
           Church
           of
           Rome
           ,
           
           and
           shewed
           how
           they
           have
           been
           founded
           on
           Fanaticism
           ,
           and
           given
           encouragement
           thereby
           unto
           it
           .
           It
           remains
           now
           that
           I
           consider
           the
           way
           of
           devotion
           in
           greatest
           request
           among
           them
           ,
           and
           prove
           that
           it
           doth
           encourage
           and
           promote
           Enthusiasme
           .
           For
           this
           ,
           we
           are
           to
           take
           notice
           that
           those
           of
           the
           Church
           of
           Rome
           ,
           who
           have
           set
           themselves
           to
           the
           Writing
           Books
           of
           Devotion
           ,
           have
           with
           great
           zeal
           recommended
           so
           mystical
           and
           unintelligible
           a
           way
           of
           devotion
           ,
           as
           though
           their
           design
           had
           been
           only
           to
           amuse
           and
           confound
           the
           minds
           of
           devout
           persons
           ,
           and
           to
           prepare
           them
           for
           the
           most
           gross
           Enthusiasme
           and
           extravagant
           illusions
           of
           Fancy
           .
           But
           this
           is
           the
           fruit
           of
           leaving
           the
           Scriptures
           and
           that
           most
           plain
           and
           certain
           way
           of
           Religion
           delivered
           therein
           ;
           there
           can
           be
           no
           end
           of
           Phantastical
           modes
           of
           devotion
           ,
           and
           every
           superstitious
           Fanatick
           will
           be
           still
           inventing
           more
           ,
           or
           reviving
           old
           ones
           .
           No
           Laws
           or
           Rules
           publickly
           allowed
           can
           serve
           their
           turn
           ,
           they
           must
           have
           something
           peculiar
           to
           themselves
           to
           gain
           a
           reputation
           of
           greater
           sanctity
           by
           ;
           and
           it
           is
           hard
           ,
           if
           they
           do
           not
           light
           upon
           some
           
           affected
           phrases
           ,
           unintelligible
           notions
           ,
           ridiculous
           or
           singular
           postures
           ,
           that
           they
           may
           be
           sure
           to
           charge
           those
           with
           following
           carnal
           reason
           who
           condemn
           them
           .
           And
           they
           triumph
           in
           nothing
           more
           ,
           than
           when
           they
           can
           handsomely
           revenge
           themselves
           on
           that
           bitter
           enemy
           of
           theirs
           called
           Reason
           ,
           which
           they
           never
           do
           with
           greater
           pleasure
           than
           when
           they
           pretend
           it
           to
           be
           upon
           the
           account
           of
           Religion
           .
           In
           the
           Church
           of
           Rome
           the
           case
           hath
           been
           thus
           ;
           among
           them
           as
           in
           all
           Religions
           and
           places
           in
           the
           World
           ,
           there
           are
           some
           persons
           of
           a
           temper
           naturally
           disposed
           more
           to
           Religion
           than
           others
           are
           ;
           being
           melancholy
           ,
           thoughtful
           ,
           tender
           ,
           and
           easily
           moved
           by
           hopes
           and
           fears
           .
           These
           do
           more
           easily
           receive
           the
           impressions
           of
           Religion
           ,
           which
           they
           being
           possessed
           with
           ,
           if
           they
           be
           not
           carefully
           governed
           ,
           are
           more
           lyable
           to
           fall
           into
           the
           dotages
           of
           superstition
           ,
           or
           to
           be
           transported
           by
           the
           heats
           of
           Enthusiasme
           .
           Against
           both
           of
           them
           there
           can
           be
           no
           better
           cure
           imaginable
           than
           the
           true
           understanding
           the
           nature
           and
           reasonableness
           of
           the
           
             Christian
             Religion
          
           ,
           which
           fills
           our
           minds
           with
           a
           true
           sense
           of
           God
           and
           goodness
           ,
           and
           so
           arms
           us
           against
           superstition
           ,
           and
           withall
           acquaints
           us
           that
           the
           conduct
           of
           the
           Spirit
           of
           God
           is
           in
           the
           use
           of
           the
           greatest
           reason
           and
           prudence
           ,
           and
           so
           prevents
           the
           follies
           of
           Enthusiasme
           .
           But
           it
           being
           so
           much
           the
           design
           of
           that
           Church
           to
           
           keep
           the
           members
           of
           it
           from
           knowing
           any
           thing
           against
           her
           interest
           ,
           so
           much
           as
           the
           true
           practice
           of
           Christianity
           is
           ,
           and
           therefore
           keeping
           the
           Bible
           out
           of
           the
           hands
           of
           the
           people
           ,
           they
           must
           substitute
           some
           other
           wayes
           in
           the
           room
           of
           that
           ,
           to
           gratifie
           the
           earthy
           dulness
           of
           a
           superstitious
           temper
           ,
           and
           the
           airiness
           and
           warmth
           of
           the
           Enthusiastical
           .
           For
           the
           former
           ,
           they
           are
           abundantly
           provided
           by
           a
           tedious
           and
           ceremonious
           way
           of
           external
           devotion
           as
           dull
           and
           as
           cold
           as
           the
           earth
           it self
           ;
           to
           the
           other
           they
           commend
           
             abstractedness
             of
             life
             ,
             mental
             prayer
             ,
             passive
             unions
             ,
             a
             Deiform
             fund
             of
             the
             soul
             ,
             a
             state
             of
             introversion
             ,
             divine
             inspirations
             ,
          
           which
           must
           either
           end
           in
           Enthusiasme
           or
           madness
           .
           And
           the
           perfection
           of
           this
           state
           lying
           in
           
             an
             intime
             Vnion
             with
             God
             (
             as
             they
             speak
             )
             whereby
             the
             soul
             is
             Deified
             ,
          
           is
           to
           be
           attained
           only
           
             in
             the
             way
             of
             unknowing
          
           ,
           (
           for
           nothing
           so
           dangerous
           as
           the
           use
           of
           reason
           )
           and
           self-annihilation
           and
           many
           other
           things
           as
           impossible
           to
           be
           understood
           as
           practised
           .
           Which
           makes
           it
           difficult
           to
           give
           any
           account
           of
           such
           unintelligible
           stuffe
           ,
           for
           we
           must
           only
           grope
           in
           obscurity
           and
           profound
           darkness
           ,
           and
           draw
           a
           
             Night
             piece
          
           without
           lights
           .
           This
           way
           came
           first
           into
           request
           in
           the
           Monastick
           orders
           by
           the
           examples
           of
           their
           founders
           ,
           as
           will
           easily
           appear
           by
           our
           former
           discourse
           ;
           but
           the
           men
           who
           most
           solemnly
           preached
           and
           divulged
           it
           were
           
           
             Rusbrochius
             ,
             Suso
             ,
             Harphius
             ,
             &c.
          
           and
           he
           who
           in
           these
           latter
           ages
           hath
           gathered
           together
           most
           that
           had
           been
           said
           before
           him
           ,
           and
           is
           commended
           by
           
             Balthasar
             Corderius
          
           and
           others
           as
           a
           most
           sublime
           interpreter
           of
           mystical
           Divinity
           ,
           
           
             Ludovicus
             Blosius
          
           ,
           from
           these
           it
           were
           not
           difficult
           to
           put
           together
           some
           of
           their
           words
           and
           phrases
           as
           an
           account
           of
           their
           Divinity
           ;
           but
           I
           rather
           choose
           to
           do
           it
           ,
           chiefly
           from
           a
           late
           Author
           published
           by
           Mr.
           Cressy
           not
           many
           years
           since
           ,
           who
           after
           his
           many
           turnings
           and
           changes
           of
           opinions
           sits
           down
           at
           last
           (
           as
           appears
           by
           his
           publishing
           
             Mother
             Iuliana's
          
           revelations
           and
           the
           Preface
           to
           
             Sancta
             Sophia
          
           )
           with
           the
           deserved
           Character
           of
           a
           
             Popish
             Fanatick
          
           .
           Which
           Book
           of
           
             Sancta
             Sophia
          
           being
           compiled
           by
           Mr.
           Cressy
           out
           of
           many
           writings
           of
           
             Father
             Augustin
             Baker
          
           ,
           and
           set
           forth
           
             A.
             D.
          
           1657.
           with
           large
           approbations
           at
           the
           beginning
           and
           end
           of
           it
           ,
           I
           hope
           no
           doctrine
           contained
           therein
           will
           be
           thought
           a
           scandal
           to
           their
           Church
           .
           The
           design
           of
           it
           is
           as
           the
           title
           tells
           us
           ,
           
             To
             give
             directions
             for
             the
             Prayer
             of
             Contemplation
             ,
          
           &c.
           
           I
           would
           they
           had
           given
           directions
           for
           understanding
           it
           in
           the
           first
           place
           ,
           for
           if
           we
           have
           no
           other
           help
           than
           what
           Mr.
           Cressy
           gives
           in
           his
           Preface
           ,
           we
           may
           as
           well
           hope
           to
           understand
           the
           
             Quakers
             Canting
          
           as
           Mr.
           Cressy's
           .
           Let
           the
           Reader
           judge
           by
           these
           few
           passages
           in
           his
           Preface
           .
           
           
             The
             only
             proper
             disposition
             towards
             the
             receiving
             supernatural
             irradiations
             from
             Gods
             holy
             Spirit
             is
             an
             abstraction
             of
             life
             ,
          
           
           
             a
             sequestration
             from
             all
             business
             that
             concern
             others
          
           (
           though
           it
           be
           their
           salvation
           )
           
             and
             an
             attendance
             to
             God
             alone
             in
             the
             depth
             of
             the
             Spirit
             :
          
           and
           a
           little
           after
           ,
           
             the
             lights
             here
             desired
             and
             prayed
             for
             are
             such
             as
             do
             expel
             all
             images
             of
             creatures
             ,
             and
             do
             calm
             all
             manner
             of
             passions
             ,
             to
             the
             end
             that
             the
             soul
             being
             in
             a
             vacuity
             ,
             may
             be
             more
             capable
             of
             receiving
             and
             entertaining
             God
             in
             the
             pure
             fund
             of
             the
             Spirit
             .
          
           What
           this
           
             pure
             fund
             of
             the
             Spirit
          
           means
           ,
           I
           had
           been
           somewhat
           to
           seek
           for
           ,
           had
           not
           
             Lud.
             Blosius
          
           in
           the
           Preface
           to
           his
           
             spiritual
             Institution
          
           told
           us
           ,
           that
           
             the
             Deiform
             fund
             of
             the
             soul
             ,
          
           is
           the
           
             simple
             essence
             of
             the
             soul
             stamped
             with
             a
             divine
             impress
             ,
          
           or
           if
           this
           be
           not
           plain
           enough
           ,
           
             that
             from
             whence
             ariseth
             a
             super-essential
             life
             :
          
           but
           if
           yet
           it
           cannot
           be
           understood
           ,
           we
           may
           be
           the
           less
           troubled
           at
           it
           ,
           since
           the
           same
           Author
           saith
           afterward
           ,
           
             that
             very
             few
             do
             know
             that
             hidden
             fund
             of
             their
             souls
             ,
          
           
           
             or
             believe
             that
             they
             have
             such
             a
             thing
             within
             them
             .
          
           It
           being
           ,
           it
           seems
           ,
           like
           some
           very
           cunning
           drawer
           in
           a
           Cabinet
           where
           the
           main
           treasure
           lyes
           ,
           which
           the
           owner
           himself
           cannot
           find
           out
           ,
           till
           it
           be
           broken
           to
           pieces
           ;
           for
           self-annihilation
           is
           necessarily
           required
           in
           order
           to
           it
           .
           And
           this
           
             super-essential
             life
          
           ,
           as
           he
           admirably
           describes
           it
           ,
           is
           a
           way
           of
           knowing
           without
           
           thoughts
           ,
           of
           seeing
           in
           darkness
           ,
           of
           understanding
           without
           reason
           ,
           of
           unknowing
           God
           by
           perceiving
           him
           ,
           of
           being
           melted
           and
           brought
           to
           nothing
           first
           ,
           and
           then
           being
           lost
           and
           swallowed
           up
           in
           God
           ;
           by
           which
           means
           all
           created
           being
           is
           put
           off
           ,
           and
           that
           which
           is
           only
           divine
           put
           on
           ,
           being
           changed
           into
           God
           ,
           as
           iron
           heated
           into
           the
           nature
           of
           fire
           .
           This
           being
           the
           state
           of
           perfection
           aimed
           at
           here
           in
           this
           world
           ,
           we
           must
           now
           consider
           the
           directions
           given
           in
           order
           to
           it
           .
           To
           this
           end
           in
           the
           first
           place
           ,
           
             a
             contemplative
             state
             is
             commended
             above
             an
             active
             as
             more
             perfect
             ,
          
           
           
             and
             more
             easie
             ,
             more
             simple
             and
             more
             secure
             from
             all
             errours
             and
             illusions
             which
             may
             be
             occasioned
             by
             an
             indiscreet
             use
             of
             Prayer
             .
          
           Where
           by
           an
           active
           and
           
             contemplative
             state
          
           we
           must
           not
           understand
           what
           we
           commonly
           do
           by
           those
           terms
           ,
           
           but
           the
           active-state
           is
           ,
           
             the
             use
             of
             reasoning
             and
             internal
             discourse
             to
             fix
             our
             affections
             upon
             God
             ,
             and
             expressing
             it self
             in
             sensible
             devotion
             and
             outward
             acts
             of
             obedience
             to
             Gods
             will
          
           ;
           the
           contemplative
           in
           the
           Authors
           language
           is
           ,
           
             seeking
             God
             in
             the
             obscurity
             of
             faith
             with
             a
             more
             profound
             introversion
             of
             Spirit
             ,
             and
             with
             less
             activity
             and
             motion
             in
             sensitive
             nature
             ,
             and
             without
             the
             use
             of
             grosser
             images
             ;
             and
             such
             souls
             are
             not
             of
             themselves
             ,
          
           he
           saith
           ,
           
             much
             inclined
             to
             external
             works
             ;
             but
             they
             seek
             rather
             to
             purifie
             themselves
             and
             inflame
             their
             hearts
             to
             
             the
             love
             of
             God
             by
             internal
             ,
             quiet
             and
             pure
             actuations
             in
             spirit
             ,
             by
             a
             total
             abstraction
             from
             creatures
             ,
             by
             solitude
             both
             external
             and
             especially
             internal
             ,
             so
             disposing
             themselves
             to
             receive
             the
             influxes
             and
             inspirations
             of
             God
             ,
             whose
             guidance
             chiefly
             they
             endeavour
             to
             follow
             in
             all
             things
             .
          
           Now
           ,
           he
           saith
           ,
           
             the
             security
             of
             such
             a
             state
             above
             the
             other
             lyes
             in
             this
          
           ;
           
           
             that
             a
             contemplative
             soul
             tending
             to
             God
             ,
             and
             working
             almost
             only
             with
             the
             heart
             and
             blind
             affections
             of
             the
             will
             ,
             pouring
             themselves
             upon
             God
             apprehended
             only
             in
             the
             obscure
             notion
             of
             faith
             ,
             not
             enquiring
             what
             he
             is
             ,
             but
             believing
             him
             to
             be
             that
             incomprehensible
             being
             which
             he
             is
             ,
             and
             which
             can
             only
             be
             comprehended
             by
             himself
             ,
             rejecting
             and
             striving
             to
             forget
             all
             Images
             and
             representations
             of
             him
             ,
             or
             any
             thing
             else
             ;
             yea
             transcending
             all
             operations
             of
             the
             imagination
             ,
             and
             all
             subtlety
             and
             curiosity
             of
             reasoning
             ,
             and
             lastly
             seeking
             an
             union
             with
             God
             only
             by
             the
             most
             pure
             and
             most
             intime
             affections
             of
             the
             spirit
             ,
             what
             possibility
             of
             illusion
             or
             errour
             can
             there
             be
             to
             such
             a
             soul
             ?
          
           none
           doubtless
           :
           for
           this
           is
           more
           than
           a
           meer
           sleep
           of
           the
           soul
           ,
           for
           all
           reasoning
           and
           images
           of
           things
           being
           wholly
           laid
           aside
           ,
           there
           is
           not
           so
           much
           as
           a
           possibility
           of
           dreaming
           left
           .
           The
           next
           thing
           he
           takes
           notice
           of
           ,
           which
           is
           very
           well
           observed
           ,
           
           is
           
             that
             men
             given
             to
             sublime
             speculations
          
           (
           or
           I
           suppose
           any
           who
           have
           the
           use
           of
           reason
           )
           
             are
             not
             so
             capable
             
             of
             it
             as
             unlearned
             persons
             and
             Women
             ,
          
           and
           therefore
           
             Father
             Leander
             à
             Sancto
             Martino
          
           ,
           approves
           the
           Book
           
             as
             containing
             very
             sound
             and
             wholesome
             doctrine
             for
             the
             direction
             of
             devout
             souls
             ,
          
           
           
             and
             fit
             and
             agreeable
             to
             our
             calling
             and
             rule
             ,
             and
             especially
             for
             the
             use
             of
             our
             Dames
          
           ;
           because
           they
           might
           more
           easily
           swallow
           it
           ,
           as
           they
           do
           pills
           ,
           without
           chewing
           ;
           and
           so
           find
           not
           any
           bitterness
           in
           it
           :
           which
           is
           to
           the
           same
           purpose
           with
           that
           reason
           Baker
           himself
           gives
           ,
           viz.
           
             that
             the
             perfection
             of
             contemplation
             scarcely
             at
             all
             lyes
             in
             the
             operations
             of
             the
             understanding
             .
          
           A
           most
           admirable
           way
           of
           contemplating
           with
           the
           will
           :
           but
           why
           might
           it
           not
           consist
           as
           well
           in
           the
           volition
           of
           the
           understanding
           as
           in
           the
           contemplation
           of
           the
           Will
           ?
           The
           proper
           end
           of
           this
           
             contemplative
             life
          
           ,
           he
           addes
           ,
           
             is
             the
             attaining
             to
             an
             habitual
             and
             almost
             uninterrupted
             perfect
             union
             with
             God
             in
             the
             supream
             point
             of
             the
             spirit
          
           (
           or
           rather
           fund
           as
           Mr.
           Cressy
           more
           mystically
           calls
           it
           )
           
             and
             such
             an
             union
             as
             gives
             the
             soul
             a
             fruitive
             possession
             of
             him
             and
             a
             real
             experimental
             perception
             of
             his
             divine
             presence
             in
             the
             depth
             and
             center
             of
             the
             spirit
             ,
          
           
           
             which
             is
             fully
             possessed
             and
             filled
             with
             him
             alone
             .
          
           And
           lest
           we
           should
           think
           this
           were
           all
           to
           be
           hoped
           for
           in
           this
           contemplative
           state
           ,
           he
           saith
           further
           ,
           
           
             that
             besides
             this
             active
             union
             wherein
             the
             soul
             her self
             concurrs
             ,
             there
             are
             others
             meerly
             passive
             ,
             in
             which
             God
             after
             a
             wonderful
             
             and
             inconceivable
             manner
             affords
             them
             interiour
             illuminations
             and
             touches
             ,
             yet
             far
             more
             efficacious
             and
             Divine
             ;
             in
             all
             which
             the
             soul
             is
             a
             meer
             patient
             and
             only
             suffers
             God
             to
             work
             his
             divine
             pleasure
             in
             her
             ,
             being
             neither
             able
             to
             further
             or
             hinder
             it
             .
             The
             which
             unions
             though
             they
             last
             but
             even
             as
             it
             were
             a
             moment
             of
             time
             ,
             yet
             do
             more
             illuminate
             and
             purifie
             the
             soul
             ,
             than
             many
             years
             spent
             in
             active
             exercises
             of
             spiritual
             Prayer
             or
             Mortification
             could
             do
             .
          
        
         
           
             The
             steps
             he
             sets
             down
             in
             order
             to
             this
             state
             of
             perfection
             ,
          
           
           are
           ,
           1.
           
           The
           way
           of
           external
           and
           imaginary
           exercises
           of
           Prayer
           ,
           in
           which
           without
           a
           discreet
           diligence
           and
           constancy
           in
           them
           ,
           the
           soul
           may
           perhaps
           end
           her
           dayes
           therein
           .
           
             A
             sad
             case
             ,
             to
             end
             our
             dayes
             as
          
           Christ
           
             and
             his
          
           Apostles
           
             did
             ,
             who
             used
             this
             low
             dispensation
             of
          
           praying
           
             to
             the
             last
             !
             But
             alas
             ,
             they
             never
             understood
             these
          
           passive
           unions
           with
           God
           
             in
             the
          
           fund
           of
           the
           spirit
           ,
           
             they
             taught
             men
             a
             plain
             and
             intelligible
             way
             of
             serving
          
           God
           ,
           
             and
             bid
             them
             look
             for
             perfection
             in
             another
             world
             .
          
           2.
           
           Aspirations
           and
           pure
           elevations
           of
           the
           superiour
           Will.
           3.
           
           The
           divine
           inaction
           .
           4.
           
           
             Then
             when
             one
             would
             least
             expect
             them
             ,
             follow
             ,
          
           woful
           obscurities
           and
           desolations
           :
           
             and
             after
             them
             ;
             5.
             
             Comes
             the
          
           State
           of
           perfection
           .
           
           
             Elsewhere
             he
             describes
             the
             progress
             towards
             this
          
           State
           of
           perfection
           thus
           ,
           that
           he
           who
           would
           come
           to
           it
           
           must
           practise
           the
           drawing
           of
           his
           external
           senses
           inwardly
           to
           his
           internal
           ,
           there
           losing
           and
           as
           it
           were
           annihilating
           them
           ;
           then
           he
           must
           draw
           his
           internal
           senses
           into
           the
           superiour
           powers
           of
           the
           soul
           :
           and
           there
           annihilate
           them
           likewise
           ;
           and
           those
           powers
           of
           the
           intellectual
           soul
           he
           must
           draw
           into
           that
           which
           is
           called
           their
           unity
           ,
           and
           lastly
           that
           Vnity
           which
           alone
           is
           capable
           of
           perfect
           union
           with
           God
           must
           be
           applied
           and
           firmly
           fixed
           on
           God
           ;
           wherein
           the
           perfect
           divine
           contemplation
           lyes
           .
           In
           which
           union
           ,
           
             he
             saith
          
           ,
           all
           is
           vacuity
           or
           emptiness
           ,
           
           as
           if
           nothing
           were
           existent
           but
           God
           and
           the
           soul
           ;
           yea
           so
           far
           is
           the
           soul
           from
           reflecting
           on
           her
           own
           existence
           ,
           that
           it
           seems
           to
           her
           ,
           God
           and
           she
           are
           not
           distinct
           ,
           but
           one
           only
           thing
           .
           
             This
             is
             called
             by
             some
             mystick
             Authors
             the
          
           state
           of
           Nothingness
           ;
           
             by
             others
             (
             it
             being
             indifferent
             it
             seems
             among
             them
             )
             the
          
           state
           of
           Totality
           ;
           
             but
             the
             most
             sublime
             description
             of
             it
             ,
             is
             that
          
           of
           the
           Vnion
           of
           nothing
           with
           nothing
           :
           
           
             which
             being
             hard
             terms
             to
             be
             understood
             he
             explains
             them
             thus
             ,
          
           
           that
           the
           soul
           being
           no
           where
           corporally
           or
           sensibly
           ,
           is
           every
           where
           spiritually
           and
           immediatly
           united
           to
           God
           this
           infinite
           nothing
           .
           
             By
             which
             it
             is
             just
             as
             intelligible
             as
             it
             was
             before
             .
             Nay
             ;
             which
             I
             think
             is
             the
             highest
             state
             of
             all
             ,
             it
             is
             ,
          
           that
           the
           soul
           comes
           to
           a
           feeling
           of
           her
           not
           being
           ,
           
           and
           by
           consequence
           of
           the
           not
           being
           of
           creatures
           ;
           the
           which
           is
           indeed
           a
           real
           truth
           :
           
             or
             else
             
             intolerable
             nonsense
             ;
             as
             we
             cannot
             think
             it
             otherwise
             ,
             who
             know
             we
             have
             cause
             to
             thank
          
           God
           ,
           
             we
             are
             yet
             in
             our
          
           Wits
           ,
           
             and
             are
             not
             possessed
             with
             such
             a
          
           Spiritual
           Frenzy
           ,
           
           
             as
             this
          
           Author
           saith
           ,
           Fryer
           Bernard
           one
           of
           the
           disciples
           of
           St.
           Francis
           had
           ;
           
           
             neither
             was
             the
             other
             free
             from
             it
             ,
             who
             as
          
           Baker
           related
           ,
           in
           the
           heat
           of
           his
           interiour
           affection
           ,
           could
           usually
           cry
           out
           nothing
           but
           V.
           V.
           V.
           
             Neither
             can
             any
             persons
             who
             have
             any
             use
             of
             their
             understandings
             left
             ,
             think
             such
             discourses
             the
             effect
             of
             any
             thing
             but
             the
             height
             of
          
           Enthusiasm
           
             or
             a
          
           Religious
           Madness
           .
           
             I
             do
             not
             think
             such
             expressions
             as
             those
             I
             have
             already
             produced
             can
             be
             paralleld
             by
             the
             most
             frantick
          
           Enthusiasts
           
             that
             have
             been
             since
             the
             beginning
             of
             the
          
           Family
           of
           love
           .
           
             Yet
             these
             Books
             are
          
           licensed
           ,
           approved
           ,
           nay
           admired
           
             in
             the
          
           Roman
           Church
           ,
           
             whereas
             we
             have
             alwayes
             disowned
             ,
             disproved
             ,
             and
             condemned
             any
             such
             Writers
             among
             us
             ,
             and
             have
             used
             all
             care
             to
             suppress
             and
             confute
             them
             .
             The
             plain
             effect
             of
             such
          
           Enthusiastick
           
             fooleries
             is
             to
             make
             Religion
             laughed
             at
             by
             some
             ,
             despised
             by
             others
             ,
             and
             neglected
             by
             all
             ,
             who
             take
             no
             other
             measures
             of
             it
             ,
             than
             from
             such
             confounded
             Writers
             .
             If
             once
             an
             unintelligible
             way
             of
             practical
          
           Religion
           ,
           
             become
             the
             standard
             of
          
           devotion
           ,
           
             no
             men
             of
             sense
             and
             reason
             will
             ever
             set
             themselves
             about
             it
             ,
             but
             leave
             it
             to
             be
          
           understood
           by
           mad-men
           and
           practised
           by
           Fools
           .
        
         
         
           §
           .
           15.
           
           
             But
             supposing
             this
             way
             were
             intelligible
             and
             practicable
             which
             it
             is
             not
          
           ;
           
           
             yet
             what
             would
             the
             effect
             of
             it
             be
             but
             the
             highest
          
           Enthusiasm
           ?
           
             For
             the
             same
             Author
             layes
             it
             down
             ,
          
           
           
             as
             a
             fundamental
             rule
          
           ,
           that
           God
           only
           by
           his
           holy
           Inspirations
           is
           the
           guide
           and
           directour
           ,
           
           in
           an
           Internal
           contemplative
           life
           ,
           and
           that
           all
           the
           light
           they
           have
           therein
           is
           from
           immediate
           divine
           illumination
           :
           as
           well
           as
           our
           strength
           from
           the
           divine
           operation
           :
           
           and
           that
           this
           light
           doth
           extend
           further
           and
           to
           more
           and
           other
           more
           particular
           objects
           than
           the
           divine
           light
           or
           Grace
           ,
           by
           which
           good
           Christians
           living
           common
           lives
           in
           the
           world
           are
           lead
           ,
           extends
           to
           ,
           yea
           than
           it
           does
           even
           in
           those
           that
           seek
           perfection
           by
           the
           exercises
           of
           an
           active
           life
           .
           
             But
             which
             is
             very
             extraordinary
             in
             this
             supernatural
             light
             ,
             he
             saith
          
           that
           generally
           when
           there
           is
           proposed
           the
           not
           doing
           or
           doing
           of
           an
           external
           work
           ,
           
           and
           both
           of
           them
           are
           lawfull
           ,
           the
           divine
           inspiration
           moves
           to
           the
           not
           doing
           ;
           
             but
             this
             is
             not
             all
             ,
             but
             among
             the
             impediments
             to
          
           divine
           Inspirations
           
             he
             reckons
             ,
             not
             only
          
           all
           external
           duties
           of
           Religion
           ,
           
           but
           the
           doing
           things
           meerly
           for
           Edification
           .
           
             A
             most
             excellent
             and
          
           Apostolical
           
             doctrine
             !
             but
             it
             is
             happy
             for
             the
          
           Christian
           
             world
             the
          
           Apostles
           
             had
             other
             kind
             of
          
           Inspirations
           
             from
             these
             :
             or
             else
             they
             had
             never
             done
             much
             good
             in
             the
             World
             ,
             or
             been
             such
             eminent
             examples
             of
             holy
             life
             and
             actions
             .
             What
             
             becomes
             of
             all
             the
             precepts
             they
             have
             left
             us
             of
             doing
             good
             ,
             of
             mutual
             edification
             ,
             of
             constant
             business
             ,
             besides
             the
             commands
             for
             the
             outward
             duties
             of
             Worship
             ,
             if
             these
             be
             the
             hinderances
             in
             the
             way
             to
             perfection
             ?
          
           
           
             And
             although
             he
             would
             not
             have
          
           his
           spiritual
           ,
           internal
           liver
           to
           pretend
           to
           extraordinary
           apparitions
           ,
           voices
           ,
           conversations
           with
           spirits
           ,
           message
           from
           Heaven
           ,
           
             &c.
             
             Yet
             in
             his
             Discourse
             of
          
           Passive
           Vnions
           ,
           
           
             he
             saith
          
           ,
           that
           God
           reveals
           himself
           to
           the
           soul
           by
           a
           supernatural
           species
           impressed
           in
           her
           ,
           
           which
           revelations
           are
           either
           sensible
           as
           apparitions
           ,
           words
           ,
           &c.
           or
           intellectual
           either
           immediately
           or
           by
           Angels
           ;
           the
           effects
           of
           which
           supernatural
           inactions
           of
           God
           are
           Rapts
           or
           Extasies
           ,
           
           internal
           visions
           ,
           
           &c.
           in
           which
           ,
           
             he
             saith
          
           ,
           that
           the
           less
           experienced
           and
           imperfect
           are
           to
           advise
           with
           their
           directour
           about
           them
           ,
           but
           those
           who
           were
           more
           eminently
           perfect
           have
           followed
           their
           own
           light
           in
           judging
           of
           those
           things
           and
           practising
           accordingly
           ,
           without
           consulting
           others
           ;
           
           
             and
             withall
             addes
          
           ,
           that
           such
           souls
           which
           receive
           these
           things
           must
           carefully
           observe
           her
           internal
           direction
           :
           and
           that
           they
           are
           not
           so
           absolutely
           obliged
           to
           resign
           their
           judgements
           and
           wills
           to
           others
           ,
           as
           to
           neglect
           their
           own
           proper
           call
           received
           from
           God.
           
             And
             doth
             this
             doctrine
             now
             differ
             from
             that
             of
             the
          
           Fanatick
           Sectaries
           
             which
             have
             swarmed
             in
          
           England
           ?
           
             Yes
             .
             Mr.
          
           Cressy
           
             in
             his
             Preface
             undertakes
             at
             large
             to
             shew
             the
             difference
             :
             
             by
             answering
             the
             objection
             taken
             from
             thence
             against
             the
             publishing
             this
             doctrine
             ,
             because
             it
             would
             justifie
             them
             in
             all
             their
             frenzies
             and
             disorders
             :
          
           
           
             and
             in
             order
             to
             this
             ;
             1.
             
             He
             very
             foolishly
             goes
             about
             to
             prove
          
           the
           necessity
           of
           divine
           Inspirations
           ;
           from
           the
           necessity
           of
           divine
           Grace
           ,
           for
           the
           doing
           good
           actions
           ;
           
             which
             is
             not
             denyed
             by
             the
             greatest
             enemies
             to
          
           Enthusiasme
           .
           
           2.
           
           
             He
             saith
          
           ,
           we
           ought
           to
           correspond
           to
           those
           Divine
           Inspirations
           which
           stirr
           us
           up
           to
           good
           actions
           ,
           
             if
             he
             means
             by
             them
             nothing
             but
             the
             assistance
             of
             Divine
             Grace
             ,
             
             no
             one
             questions
             it
             .
          
           3.
           
           That
           there
           may
           be
           false
           suggestions
           of
           the
           Devil
           ,
           which
           may
           appear
           like
           the
           motions
           of
           Gods
           Spirit
           .
           
           4.
           
           That
           ,
           it
           being
           necessary
           these
           should
           be
           distinguished
           from
           each
           other
           ;
           the
           only
           means
           imaginable
           ,
           that
           can
           be
           proper
           ,
           natural
           ,
           and
           efficacious
           to
           obtain
           such
           a
           supernatural
           light
           to
           discern
           Gods
           will
           in
           all
           things
           as
           pure
           spiritual
           prayer
           exercised
           by
           a
           soul
           living
           an
           abstracted
           ,
           internal
           ,
           recollected
           life
           ,
           spent
           in
           a
           continual
           attendance
           on
           God
           ,
           &c.
           i.
           e.
           
             in
             short
             ,
             the
             directions
             of
             F.
          
           Augustin
           Baker
           .
           
             And
             is
             not
             this
             ,
             think
             we
             ,
             a
             very
             cunning
             way
             of
             vindicating
             his
             doctrine
             from
          
           Fanaticism
           ,
           
             to
             make
          
           Enthusiasm
           
             necessary
             to
          
           distinguish
           the
           motions
           
             of
             the
          
           good
           ,
           and
           bad
           Spirit
           
             in
             our
             minds
             ?
             I
             have
             already
             shewed
             that
             he
             teaches
             the
             highest
          
           Enthusiasm
           ,
           
             and
             it
             seems
             those
             who
             made
             the
             objection
             were
             sensible
             of
             it
             .
             But
             
             how
             doth
             Mr.
          
           Cressy
           
             answer
             it
             ?
             by
             shewing
             what
             they
             condemn
             ,
             to
             be
             necessary
             ;
             and
             in
             effect
             that
             no
             man
             can
             know
             the
             difference
             between
             the
             motions
             of
             the
          
           Holy
           Ghost
           
             and
             the
          
           Devil
           ,
           
             but
             by
          
           Enthusiasme
           ;
           
             nay
             ,
             that
             is
             the
             plain
             meaning
             of
             his
             words
             ;
             for
             this
          
           contemplative
           prayer
           ,
           
             he
             saith
             ,
             is
             the
             only
             means
             to
             gain
             such
             a
          
           supernatural
           light
           
             whereby
             we
             can
             distinguish
             one
             from
             the
             other
             .
             An
             admirable
             way
             !
             to
             tell
             men
             they
             must
             first
             be
             mad
             ,
             before
             they
             can
             know
             whether
             they
             be
             in
             their
             wits
             or
             no.
             But
             since
             this
          
           contemplative
           state
           ,
           
             hath
             besides
             the
             common
             though
          
           immediate
           illuminations
           ,
           many
           passive
           unions
           ,
           or
           extraordinary
           revelations
           
             attending
             it
             ,
             suppose
             the
             Question
             were
             put
             how
             one
             should
             know
             whether
             these
             came
             from
          
           God
           ,
           
             or
             the
          
           Devil
           ,
           
             what
             answer
             will
             Mr.
          
           Cressy
           
             then
             give
             ?
             will
             he
             return
             back
             again
             to
             try
          
           illuminations
           by
           inspirations
           
             (
             as
             he
             calls
             them
             )
             and
             so
          
           inspirations
           by
           illuminations
           ,
           
             which
             is
             just
             like
             the
          
           Scripture
           
             by
             the
          
           Church
           ,
           
             and
             the
          
           Church
           by
           Scripture
           ?
        
         
           
             But
             here
          
           ,
           
           saith
           Mr.
           
             Cressy
             ,
             is
             no
             pretending
             to
             new
             or
             strange
             revelations
             ,
             no
             walking
             in
             mirabilibus
             super
             se
             :
          
           yes
           I
           think
           he
           doth
           so
           ,
           when
           he
           utters
           these
           things
           ;
           for
           what
           are
           
             passive
             unions
          
           ,
           but
           
             new
             revelations
          
           ,
           and
           as
           great
           as
           ever
           any
           
             Fanatick
             Sectary
          
           pretended
           to
           ?
           Did
           not
           they
           deliver
           this
           for
           their
           Doctrine
           ,
           that
           men
           ought
           to
           hearken
           to
           
           the
           immediate
           impulses
           of
           the
           
             Spirit
             of
             God
          
           within
           them
           ,
           and
           that
           now
           God
           doth
           acquaint
           his
           own
           people
           with
           his
           mind
           and
           will
           in
           a
           way
           peculiar
           to
           themselves
           ?
           And
           what
           have
           they
           done
           of
           the
           
             mystical
             way
          
           ,
           but
           only
           changed
           a
           few
           terms
           ,
           and
           asserted
           the
           thing
           it self
           higher
           than
           our
           Enthusiasts
           did
           ,
           who
           did
           not
           boast
           of
           so
           many
           
             raptures
             ,
             visions
          
           ,
           and
           revelations
           as
           those
           of
           the
           Church
           of
           Rome
           have
           done
           .
           
           
             Lud.
             Blosius
          
           in
           his
           works
           hath
           one
           Book
           called
           
             Monile
             Spirituale
          
           ,
           which
           consists
           of
           nothing
           but
           the
           new
           and
           strange
           revelations
           which
           were
           made
           to
           four
           Women
           Saints
           St.
           Gertrude
           ,
           St.
           Mathildis
           ,
           St.
           Bridgitt
           ,
           and
           St.
           Catharine
           ;
           and
           in
           his
           Preface
           saith
           ,
           
             it
             is
             a
             sign
             of
             a
             carnal
             mind
             to
             despise
             such
             revelations
             as
             these
             are
             :
             for
             the
             Church
             of
             God
             is
             wonderfully
             enlightned
             by
             them
             .
             What
             ,
          
           saith
           he
           ,
           
             did
             not
             the
             Prophets
             and
             Apostles
             receive
             truth
             from
             Heaven
             by
             Revelations
             ?
          
           As
           though
           the
           case
           were
           the
           very
           same
           in
           these
           melancholy
           Women
           and
           in
           the
           holy
           Prophets
           and
           Apostles
           :
           and
           we
           had
           just
           as
           much
           reason
           to
           believe
           the
           effects
           of
           
             hysterical
             vapours
          
           and
           the
           
             divine
             Spirit
          
           .
           And
           lest
           we
           should
           imagine
           these
           were
           only
           the
           Fancies
           of
           some
           Women
           ,
           which
           their
           Church
           would
           not
           be
           concerned
           for
           the
           credit
           of
           ,
           he
           concludes
           with
           saying
           ,
           
             that
             these
             Revelations
             were
             known
             to
             the
             world
             and
             approved
             .
          
           For
           those
           of
           St.
           Bridgitt
           we
           have
           
           before
           shewed
           how
           much
           they
           were
           approved
           ;
           For
           St.
           Gertrudes
           ,
           he
           saith
           the
           same
           ;
           and
           
             that
             one
             very
             learned
             and
             illuminate
             man
             did
             say
             after
             the
             accurate
             reading
             of
             them
             ,
             that
             man
             could
             not
             have
             the
             Spirit
             of
             God
             ,
             who
             Questioned
             whether
             those
             revelations
             came
             from
             it
             or
             no.
          
           And
           therefore
           Blosius
           is
           so
           far
           from
           denying
           any
           new
           or
           strange
           revelations
           among
           them
           ,
           that
           ,
           being
           a
           devout
           man
           ,
           
             he
             prays
             God
             to
             pardon
             those
             who
             questioned
             the
             authority
             of
             these
             revelations
             .
          
           But
           if
           no
           
             new
             revelations
          
           are
           allowed
           among
           them
           ,
           what
           means
           that
           saying
           in
           the
           
             spiritual
             exercises
          
           of
           the
           
             Iesuits
             ,
             p.
          
           31
           ,
           32.
           of
           the
           Impression
           ,
           
             A.
             D.
             1574.
             
             It
             is
             the
             great
             perfection
             of
             a
             Christian
             to
             keep
             himself
             indifferent
             to
             do
             what
             God
             shall
             reveal
             to
             him
             ,
             and
             not
             to
             determine
             himself
             to
             do
             what
             he
             hath
             already
             revealed
             and
             taught
             in
             the
             Gospel
             .
          
           This
           is
           speaking
           to
           the
           purpose
           ;
           and
           lest
           I
           should
           seem
           to
           charge
           any
           unjustly
           ,
           (
           this
           passage
           not
           appearing
           in
           the
           latter
           impressions
           )
           it
           may
           be
           found
           in
           the
           
             Moral
             practice
          
           of
           the
           Iesuits
           ,
           
           from
           the
           Bishop
           of
           Malaga
           .
           But
           the
           Iesuits
           are
           not
           so
           much
           Mr.
           Cressy's
           Friends
           that
           he
           should
           be
           concerned
           in
           their
           Vindication
           :
           I
           can
           tell
           him
           therefore
           of
           a
           Friend
           of
           his
           ,
           whom
           I
           am
           sure
           he
           is
           concerned
           for
           ,
           that
           is
           for
           
             new
             and
             strange
             revelations
          
           too
           ,
           and
           that
           is
           the
           
             worthy
             publisher
          
           of
           the
           
             sixteen
             Revelations
             of
             Mother
             Iuliana
          
           :
           and
           
           if
           those
           be
           not
           new
           and
           strange
           ,
           I
           think
           none
           ever
           ought
           to
           be
           accounted
           so
           .
        
         
           But
           supposing
           they
           have
           new
           and
           
             strange
             revelations
          
           among
           them
           ,
           yet
           Mr.
           Cressy
           saith
           ,
           
             they
             are
             not
             seditious
             and
             troublesome
             to
             the
             World
             ,
          
           
           
             no
             dissolving
             unity
             or
             crossing
             lawful
             authority
             by
             them
             ;
             because
             these
             are
             enjoyed
             in
             solitude
             and
             retirements
             ,
             and
             supposing
             they
             be
             mistaken
             ,
             no
             harm
             would
             accrew
             to
             others
             by
             it
             .
          
           As
           though
           persons
           were
           ever
           the
           less
           mad
           for
           being
           chained
           ,
           and
           having
           a
           keeper
           assigned
           them
           :
           such
           in
           effect
           do
           they
           make
           the
           office
           of
           a
           confessour
           to
           these
           contemplatives
           .
           The
           mischief
           to
           the
           world
           is
           not
           so
           great
           while
           they
           are
           kept
           up
           ,
           but
           that
           to
           Religion
           is
           unsufferable
           ,
           while
           they
           lead
           devout
           persons
           in
           such
           an
           unintelligible
           way
           ,
           that
           the
           highest
           degree
           of
           their
           perfection
           is
           Madness
           .
           But
           I
           have
           already
           proved
           at
           large
           ,
           that
           they
           have
           not
           been
           able
           in
           some
           cases
           ,
           or
           willing
           in
           others
           to
           keep
           up
           these
           Enthusiastical
           persons
           among
           them
           ,
           but
           they
           have
           done
           as
           much
           to
           the
           disturbance
           of
           the
           peace
           ,
           and
           been
           as
           unreclaimable
           among
           them
           ,
           as
           ever
           any
           
             Fanatick
             Sectaries
          
           have
           done
           or
           been
           in
           England
           .
           And
           we
           are
           not
           to
           think
           that
           the
           Principles
           of
           their
           Church
           are
           such
           quiet
           ,
           meek
           and
           obedient
           things
           ,
           that
           not
           a
           man
           among
           them
           would
           ever
           lift
           up
           his
           finger
           to
           give
           any
           disturbance
           to
           the
           peace
           of
           a
           Nation
           :
           For
           ,
        
         
         
           §
           .
           16.
           
           I
           now
           come
           to
           prove
           that
           they
           are
           as
           much
           guilty
           of
           the
           second
           sort
           of
           Fanaticism
           as
           any
           Sectaries
           among
           us
           have
           been
           ,
           
           which
           is
           the
           resisting
           authority
           under
           a
           pretence
           of
           Religion
           .
           This
           I
           shall
           prove
           by
           two
           things
           .
           1.
           
           That
           the
           Principles
           and
           practices
           of
           the
           
             Iesuitical
             party
          
           in
           the
           
             Roman
             Church
          
           are
           as
           destructive
           to
           Government
           ,
           as
           of
           the
           most
           
             Fanatick
             Sectaries
          
           which
           ever
           have
           been
           among
           us
           .
           2.
           
           That
           this
           party
           is
           the
           most
           countenanced
           and
           encouraged
           by
           the
           Court
           of
           Rome
           .
        
         
           1.
           
           That
           the
           Principles
           and
           Practices
           of
           the
           
             Iesuitical
             party
          
           in
           the
           
             Roman
             Church
          
           are
           as
           destructive
           to
           Government
           as
           of
           the
           most
           
             Fanatick
             Sectaries
          
           which
           ever
           have
           been
           among
           us
           .
           What
           effects
           of
           Fanaticism
           have
           we
           seen
           in
           England
           so
           dreadful
           which
           may
           not
           be
           paralled
           with
           examples
           ,
           or
           justified
           by
           the
           principles
           of
           that
           party
           ?
           Is
           it
           ,
           that
           so
           many
           mens
           lives
           have
           been
           destroyed
           under
           a
           pretence
           of
           Religion
           ?
           and
           do
           they
           think
           the
           Massacre
           at
           Paris
           and
           the
           Rebellion
           in
           Ireland
           can
           ever
           be
           forgotten
           by
           us
           ?
           Is
           it
           ,
           that
           Government
           was
           supposed
           by
           them
           to
           be
           so
           originally
           in
           the
           people
           ,
           that
           they
           by
           their
           representatives
           may
           call
           their
           Soveraign
           to
           an
           account
           ,
           and
           alter
           the
           form
           of
           Government
           ?
           This
           is
           the
           express
           doctrine
           of
           the
           Iesuits
           :
           
           for
           ,
           saith
           
             Bellarmin
             ,
             Civil
             power
             is
             immediately
             in
             the
             people
             as
             the
             immediate
             subject
             of
             it
             :
             and
             
             is
             indifferently
             transferred
             by
             them
             either
             to
             one
             or
             many
             ;
             and
             if
             they
             see
             cause
             may
             change
             it
             as
             they
             see
             good
             from
             a
             Monarchy
             ,
             to
             an
             Aristocratie
             or
             a
             Democratie
             .
          
           But
           because
           after
           the
           writing
           that
           Book
           ,
           some
           persons
           had
           published
           a
           doctrine
           contrary
           to
           his
           ,
           
           therefore
           in
           the
           recognition
           of
           his
           works
           he
           endeavours
           to
           strengthen
           what
           he
           had
           delivered
           ,
           and
           produces
           a
           saying
           of
           
             Navarre
             ,
             that
             the
             people
             never
             do
             transferr
             their
             power
             so
             far
             to
             the
             King
             ,
             but
             they
             retain
             it
             habitually
             in
             themselves
             ,
             and
             may
             in
             certain
             cases
             resume
             it
             into
             their
             own
             hands
             .
          
           
           
             Iohn
             Mariana
          
           ,
           whose
           name
           will
           never
           be
           forgotten
           in
           these
           matters
           ,
           determines
           the
           case
           plainly
           ,
           
             That
             if
             there
             be
             no
             hope
             of
             a
             Princes
             amendment
             ,
             the
             Common-wealth
             may
             take
             away
             his
             Kingdom
             ,
             and
             because
             that
             cannot
             be
             done
             without
             War
             ,
             they
             may
             raise
             armies
             against
             him
             ,
             and
             having
             proclaimed
             the
             King
             their
             publick
             enemy
             may
             take
             away
             his
             life
             .
          
           
           Reynolds
           in
           his
           Book
           of
           the
           
             just
             abdication
             of
          
           Henry
           3.
           of
           France
           ,
           saith
           
             that
             all
             the
             Majesty
             of
             the
             Kingdom
             is
             in
             the
             assembly
             of
             the
             states
             ,
             to
             whom
             it
             belongs
             to
             bridle
             the
             Kingly
             power
             ,
             and
             to
             settle
             all
             things
             that
             belong
             to
             the
             publick
             Government
             .
          
           This
           is
           a
           doctrine
           fitted
           for
           such
           a
           season
           wherein
           there
           is
           hopes
           to
           prevail
           upon
           a
           considerable
           party
           (
           as
           in
           the
           League
           in
           France
           )
           to
           do
           their
           business
           ,
           but
           in
           case
           the
           States
           of
           the
           Kingdom
           be
           faithful
           to
           
           their
           Prince
           ,
           they
           have
           easier
           wayes
           of
           dispatch
           .
           And
           to
           this
           end
           they
           declare
           it
           lawful
           for
           any
           person
           to
           take
           away
           the
           life
           of
           a
           Prince
           excommunicated
           by
           the
           Pope
           .
           But
           here
           their
           juggling
           and
           shuffling
           shew
           their
           meaning
           is
           not
           good
           ,
           for
           they
           who
           mean
           honestly
           are
           not
           afraid
           to
           speak
           plainly
           .
           If
           any
           one
           ask
           them
           ,
           
             Whether
             it
             be
             lawful
             to
             kill
             their
             Soveraign
             ?
          
           they
           will
           tell
           you
           
             by
             no
             means
          
           ,
           and
           that
           none
           of
           them
           ever
           said
           so
           ;
           but
           being
           excommunicated
           they
           do
           not
           account
           him
           
             their
             Soveraign
          
           ,
           
           and
           so
           they
           may
           lawfully
           do
           it
           .
           Nay
           it
           is
           avowed
           by
           some
           of
           them
           ,
           
             that
             it
             is
             a
             point
             of
             faith
             to
             believe
             it
             is
             in
             the
             Popes
             power
             to
             depose
             Heretical
             Princes
             ,
             and
             that
             subjects
             are
             upon
             their
             being
             declared
             heretical
             thereby
             absolved
             from
             all
             duty
             of
             obedience
             to
             them
             .
             Nay
             that
             there
             needs
             no
             sentence
             of
             the
             Pope
             to
             be
             pronounced
             against
             him
             :
          
           and
           Mariana
           makes
           
             an
             intention
             of
             publick
             good
             ,
             or
             ,
             the
             advice
             of
             grave
             men
             sufficient
             ,
          
           such
           as
           the
           Jesuites
           in
           France
           were
           to
           
             Clement
             ,
             Chastel
          
           ,
           and
           Ravaillac
           ,
           the
           first
           and
           last
           the
           actual
           Murtherers
           of
           Henry
           3.
           and
           Henry
           4.
           and
           the
           second
           shewed
           his
           good
           intention
           when
           he
           stabbed
           Henry
           4.
           in
           the
           mouth
           .
           If
           any
           Priest
           or
           Fryer
           should
           attempt
           it
           ,
           they
           have
           an
           excellent
           salvo
           for
           him
           ,
           that
           
             being
             a
             spiritual
             person
          
           (
           acording
           to
           their
           doctrine
           of
           
             exemption
             )
             he
             is
             no
             Subject
             to
             the
             King.
          
           
           If
           the
           Authority
           of
           the
           Council
           of
           Constance
           be
           objected
           by
           them
           as
           the
           
             doctrine
             of
             their
             Church
          
           against
           these
           Principles
           ,
           they
           have
           withall
           given
           us
           an
           answer
           ,
           that
           it
           meddles
           not
           with
           the
           case
           of
           
             Soveraign
             Heretical
             Princes
             excommunicated
             by
             the
             Pope
             .
          
           I
           need
           not
           produce
           the
           particular
           testimonies
           in
           this
           matter
           of
           
             Bellarmin
             ,
             Suarez
             ,
             Valentia
             ,
             Vasquez
             ,
          
           with
           the
           herd
           of
           the
           Iesuitical
           order
           who
           follow
           these
           ,
           having
           been
           produced
           by
           so
           many
           already
           ,
           and
           particularly
           by
           the
           two
           worthy
           Authors
           of
           the
           Answer
           to
           Philanax
           ,
           
           and
           the
           
             Papists
             Apology
          
           ,
           from
           the
           latter
           of
           whom
           ,
           we
           shortly
           expect
           a
           more
           accurate
           examination
           of
           these
           things
           :
           
           and
           by
           the
           former
           ,
           may
           appear
           what
           influence
           the
           
             Iesuitical
             party
          
           had
           upon
           the
           most
           barbarous
           effects
           of
           Fanaticism
           here
           ,
           
           in
           the
           Murther
           of
           a
           most
           excellent
           Prince
           .
           To
           whose
           observations
           I
           shall
           only
           adde
           this
           ,
           that
           
             A.
             D.
          
           1648.
           a
           Book
           was
           Printed
           with
           this
           Title
           
             Several
             Speeches
             delivered
             at
             a
             Conference
             concerning
             the
             Power
             of
             Parliament
             to
             proceed
             against
             their
             King
             for
             misgovernment
             ,
          
           licensed
           by
           
             Gilb.
             Mabbot
          
           ,
           which
           is
           ,
           word
           for
           word
           ,
           taken
           out
           of
           Parsons
           the
           Iesuites
           Book
           of
           succession
           to
           the
           
             Crown
             of
             England
          
           ,
           (
           purposely
           designed
           against
           our
           Kings
           title
           )
           as
           will
           appear
           to
           any
           one
           who
           will
           take
           the
           pains
           to
           compare
           them
           .
           By
           which
           we
           may
           see
           to
           whom
           our
           Fanaticks
           
           owed
           their
           principles
           and
           their
           precedents
           ,
           and
           how
           much
           
             Father
             Parsons
          
           (
           though
           at
           that
           distance
           )
           contributed
           to
           the
           cutting
           off
           the
           Kings
           Head.
           But
           it
           may
           be
           now
           they
           have
           changed
           their
           principles
           and
           renounced
           all
           these
           Doctrines
           ;
           we
           should
           like
           them
           so
           much
           the
           better
           if
           they
           once
           did
           this
           freely
           and
           sincerely
           ,
           and
           not
           with
           sly
           tricks
           and
           aequivocations
           which
           they
           use
           in
           these
           matters
           whenever
           they
           are
           pinched
           with
           them
           .
           Let
           them
           without
           
             mental
             reservations
          
           declare
           but
           these
           two
           points
           ,
           that
           
             the
             Pope
             cannot
             absolve
             the
             Kings
             Subjects
             from
             the
             Oath
             of
             Allegiance
             they
             make
             to
             him
             ,
          
           and
           that
           
             though
             the
             Pope
             should
             excommunicate
             the
             King
             as
             a
             Heretick
             and
             raise
             War
             against
             him
             ,
             they
             are
             bound
             to
             defend
             the
             King
             against
             the
             Pope
          
           ;
           and
           by
           the
           owning
           these
           two
           Propositions
           ,
           they
           will
           gain
           more
           upon
           our
           belief
           of
           their
           fidelity
           ,
           than
           the
           large
           volumn
           in
           vindication
           of
           the
           
             Irish
             Remonstrance
          
           hath
           done
           ;
           
           For
           there
           they
           falter
           in
           the
           very
           entrance
           ;
           for
           being
           charged
           from
           
             Rome
             ,
             that
             by
             their
             Remonstrance
             they
             had
             fallen
             under
             the
             condemnation
             of
             the
             Bull
             of
          
           Paul
           5.
           
             against
             the
             Oath
             of
             Allegiance
          
           ,
           they
           give
           these
           three
           Answers
           which
           ought
           to
           be
           considered
           by
           us
           .
           1.
           
           
             That
             in
             the
             Oath
             of
             Allegiance
             they
             swear
             and
             testifie
             in
             their
             Consciences
             before
             God
             and
             the
             World
             ,
             that
             King
          
           Charles
           
             is
             their
             lawful
             King
             ,
             and
             that
             the
             Pope
             hath
             no
             power
             
             to
             depose
             ,
          
           &c.
           
           
             Whereas
             they
             only
             acknowledge
             it
             .
             2.
             
             That
             in
             the
             Oath
             of
             Allegiance
             ,
             the
             contrary
             opinion
             is
             condemned
             which
             is
             not
             in
             theirs
             .
             3.
             
             That
             in
             the
             Oath
             of
             Allegiance
             ,
             they
             declare
             that
             they
             believe
             that
             the
             Pope
             cannot
             dispense
             with
             that
             Oath
             or
             any
             part
             of
             it
             ;
             but
             this
             is
             omitted
             by
             them
             :
          
           and
           surely
           not
           without
           reason
           on
           their
           parts
           ,
           but
           with
           little
           satisfaction
           on
           ours
           .
           And
           it
           is
           easie
           to
           observe
           that
           this
           Remonstrance
           was
           grounded
           upon
           this
           ,
           
             that
             the
             Pope
             owned
             our
             King
             to
             be
             lawful
             King
             of
          
           England
           (
           a
           great
           kindness
           )
           and
           this
           being
           supposed
           all
           the
           rest
           follows
           naturally
           as
           they
           well
           prove
           against
           the
           Divines
           of
           Lovain
           ;
           
           but
           suppose
           it
           should
           come
           into
           his
           
           Holiness's
           head
           ,
           to
           be
           of
           another
           opinion
           ,
           we
           see
           no
           assurance
           but
           they
           will
           be
           so
           too
           .
           And
           it
           may
           make
           the
           Pope
           more
           cautious
           for
           the
           future
           ,
           how
           he
           declares
           himself
           when
           such
           ill
           use
           is
           made
           of
           it
           ;
           and
           others
           how
           they
           rely
           upon
           such
           Remonstrances
           which
           have
           still
           a
           tacit
           reservation
           of
           the
           Popes
           power
           to
           declare
           and
           dispense
           .
           But
           will
           they
           declare
           it
           unlawful
           to
           resist
           Authority
           when
           the
           cause
           of
           their
           Church
           is
           concerned
           ;
           
           and
           supposing
           that
           thereby
           they
           can
           settle
           the
           Pope
           in
           the
           full
           exercise
           of
           his
           spiritual
           Authority
           among
           us
           ?
           No
           ,
           this
           is
           their
           
             good
             old
             Cause
          
           that
           undermines
           Parliaments
           ,
           that
           Sanctifies
           Rebellion
           ,
           and
           turns
           Nuptials
           into
           Massacres
           .
           This
           is
           that
           
           which
           changes
           blood
           into
           
             Holy
             water
          
           ,
           and
           dying
           for
           Treason
           into
           Martyrdome
           ;
           this
           is
           that
           which
           gives
           the
           glory
           at
           Rome
           to
           Regicides
           ,
           and
           makes
           the
           Pictures
           of
           
             Gueret
             ,
             Guignard
          
           and
           Garnet
           so
           much
           valued
           there
           ;
           of
           which
           we
           have
           a
           sufficient
           testimony
           from
           
             Mons.
             S.
             Amour
          
           ;
           
           who
           tells
           us
           that
           among
           the
           several
           pourtraicts
           of
           Jesuits
           publickly
           sold
           there
           with
           permission
           of
           the
           Superiour
           ,
           he
           saw
           one
           of
           Garnet
           ,
           with
           this
           Inscription
           ,
           
             Pater
             Henricus
             Garnetus
             Anglus
             Londini
             pro
             fide
             Catholicâ
             suspensus
             &
             sectus
             3
             Maii
          
           1606.
           
           Father
           
             Henry
             Garnet
          
           hanged
           and
           quartered
           at
           London
           for
           the
           Catholick
           Faith
           :
           by
           which
           we
           see
           that
           Treason
           and
           the
           Catholick
           faith
           are
           all
           one
           at
           Rome
           ;
           for
           nothing
           can
           be
           more
           notorious
           than
           that
           Garnet
           suffered
           only
           on
           the
           account
           of
           the
           Gunpowder-treason
           ;
           of
           which
           as
           
             M.
             S.
             Amour
          
           observes
           ,
           he
           acknowledged
           himself
           guilty
           before
           he
           dyed
           .
           The
           most
           dangerous
           Sect
           among
           us
           ,
           is
           of
           those
           who
           under
           pretence
           of
           setting
           up
           the
           
             Kingdom
             of
             Christ
          
           ,
           think
           it
           lawful
           to
           overturn
           the
           Kingdoms
           of
           the
           World.
           But
           herein
           they
           have
           mightily
           the
           advantage
           of
           those
           of
           the
           Church
           of
           Rome
           ,
           that
           what
           they
           do
           for
           Christ
           ,
           the
           other
           do
           it
           only
           for
           his
           Vicar
           :
           and
           surely
           if
           either
           were
           lawful
           ,
           it
           is
           much
           fitter
           to
           do
           it
           for
           one
           ,
           than
           for
           the
           other
           .
           We
           are
           of
           opinion
           that
           it
           is
           somewhat
           better
           being
           under
           Christs
           
           own
           Government
           than
           the
           Popes
           whatever
           they
           think
           ;
           but
           we
           condemn
           any
           opposition
           to
           Government
           under
           any
           pretence
           whatsoever
           ;
           and
           though
           Venner
           and
           his
           company
           acted
           to
           the
           height
           of
           Fanaticism
           among
           our
           Sectaries
           ,
           yet
           
             Guido
             Faux
          
           with
           his
           companions
           in
           their
           Church
           went
           beyond
           them
           .
        
         
           2.
           
           That
           party
           which
           hath
           been
           most
           destructive
           
             to
             Civil
             Government
          
           ,
           hath
           had
           the
           most
           countenance
           and
           encouragement
           from
           Rome
           .
           Of
           which
           I
           shall
           give
           but
           two
           instances
           but
           sufficient
           to
           prove
           the
           thing
           ,
           
             A.
             D.
          
           1594.
           27
           of
           
             December
             Iohn
             Chastel
          
           a
           Citizens
           Son
           of
           Paris
           ,
           and
           disciple
           of
           the
           Iesuites
           ,
           having
           been
           three
           years
           in
           the
           School
           ,
           watched
           his
           opportunity
           to
           stabb
           Henry
           4.
           but
           by
           his
           stooping
           just
           at
           the
           time
           of
           the
           blow
           ,
           he
           struck
           him
           only
           into
           the
           mouth
           ;
           upon
           which
           the
           Iesuits
           were
           banished
           France
           ,
           and
           a
           Pyramid
           erected
           in
           their
           place
           of
           his
           Fathers
           house
           ,
           in
           the
           Front
           whereof
           towards
           the
           
             Palace
             gate
          
           ,
           the
           Arrest
           of
           the
           Court
           of
           Parliament
           against
           the
           Traitor
           was
           engraven
           ,
           containing
           his
           examination
           and
           confession
           of
           being
           a
           Scholler
           of
           the
           Iesuits
           ,
           a
           Disciple
           of
           Guerets
           ,
           and
           the
           sentence
           passed
           upon
           him
           because
           he
           believed
           it
           lawful
           to
           
             Kill
             Kings
          
           ,
           that
           Henry
           4.
           was
           not
           in
           the
           Church
           till
           he
           was
           approved
           by
           the
           Pope
           ,
           &c.
           
           This
           Arrest
           continued
           without
           notice
           taken
           of
           it
           
           at
           Rome
           ,
           till
           
             October
             9.
             
             A.
             D.
          
           1609.
           and
           on
           that
           day
           it
           was
           condemned
           by
           the
           Order
           of
           the
           Inquisition
           and
           put
           into
           the
           
             Index
             Expurgatorius
          
           ,
           
           as
           it
           is
           at
           this
           day
           to
           be
           seen
           .
           Which
           was
           a
           time
           wherein
           many
           reports
           were
           fled
           abroad
           in
           many
           parts
           of
           the
           Murther
           of
           Henry
           4.
           and
           Letters
           came
           to
           Paris
           from
           several
           places
           to
           know
           the
           truth
           of
           it
           ;
           and
           the
           consequence
           of
           this
           was
           ,
           that
           it
           being
           found
           how
           careful
           the
           Court
           of
           Rome
           was
           to
           preserve
           the
           honour
           of
           Regicides
           ,
           it
           was
           but
           seven
           months
           and
           twenty
           four
           dayes
           ,
           before
           Ravaillac
           perfected
           that
           work
           which
           the
           other
           had
           begun
           .
           
           This
           observation
           I
           owe
           to
           an
           ingenuous
           and
           learned
           Doctor
           of
           the
           Sorbon
           yet
           living
           ,
           who
           detests
           these
           practices
           and
           doctrines
           ,
           and
           himself
           lyes
           under
           the
           same
           censure
           there
           .
           And
           the
           more
           to
           abuse
           the
           world
           ,
           on
           the
           same
           day
           a
           Book
           of
           Mariana's
           was
           suspended
           ,
           which
           those
           who
           look
           no
           farther
           than
           the
           name
           might
           imagine
           ,
           was
           the
           dangerous
           Book
           so
           much
           complained
           of
           ;
           but
           upon
           search
           it
           appears
           to
           be
           a
           Book
           quite
           of
           another
           nature
           concerning
           Coynes
           .
        
         
           The
           latter
           instance
           concerns
           the
           
             Irish
             Remonstrance
          
           ,
           the
           account
           of
           which
           I
           take
           from
           Caron
           the
           publisher
           of
           it
           .
           
           The
           
             Popish
             Clergy
          
           of
           Ireland
           (
           a
           very
           few
           excepted
           )
           were
           accused
           of
           Rebellion
           ,
           for
           opposing
           themselves
           to
           the
           Kings
           Authority
           ,
           by
           the
           
           instigation
           of
           the
           
             Popes
             Nuncio
          
           ,
           after
           which
           followed
           a
           meeting
           of
           the
           
             Popish
             Bishops
          
           ,
           where
           they
           banished
           the
           
             Kings
             Lieutenant
          
           and
           took
           the
           Royal
           Authority
           upon
           themselves
           ,
           almost
           all
           the
           Clergy
           and
           a
           great
           part
           of
           the
           people
           joyned
           with
           them
           :
           and
           therefore
           it
           was
           necessary
           since
           the
           Kings
           return
           to
           give
           him
           better
           satisfaction
           concerning
           their
           Allegiance
           ,
           and
           to
           decline
           the
           Oath
           of
           Allegiance
           ,
           which
           they
           must
           otherwise
           have
           taken
           ,
           some
           of
           them
           agree
           upon
           this
           Remonstrance
           to
           present
           to
           the
           King
           ,
           the
           news
           of
           which
           was
           no
           sooner
           come
           to
           Rome
           ,
           but
           
             Cardinal
             Barberin
          
           sends
           a
           Letter
           to
           the
           
             Irish
             Nobility
          
           8
           July
           A.
           D.
           1662.
           
             to
             bid
             them
             take
             heed
             of
             being
             drawn
             into
             the
             ditch
             by
             those
             blind
             guides
             ;
             who
             had
             subscribed
             to
             some
             propositions
             testifying
             their
             Loyalty
             to
             the
             King
             ,
             which
             had
             been
             before
             condemned
             by
             the
             Apostolick
             See.
          
           After
           this
           the
           
             Popes
             Nuncio
          
           at
           
             Brussels
             ,
             Iuly
          
           21.
           1662.
           sends
           them
           word
           
             how
             displeasing
             their
             Remonstrance
             was
             at
          
           Rome
           ,
           
           
             and
             that
             after
             diligent
             examination
             by
             the
             Cardinals
             and
             Divines
             ,
             they
             found
             it
             contained
             Propositions
             already
             condemned
             by
          
           Paul
           5.
           and
           Innocent
           10.
           
             and
             therefore
             the
             Pope
             gave
             him
             order
             to
             publish
             this
             among
             them
             ,
             that
             he
             was
             so
             far
             from
             approving
             their
             Remonstrance
             ,
             that
             he
             did
             not
             so
             much
             as
             permit
             it
             ,
             or
             connive
             at
             it
             ,
             and
             was
             extremely
             grieved
             that
             the
             Irish
             Nobility
             were
             drawn
             into
             it
             ,
             and
             therefore
             
             condemned
             it
             in
             this
             form
             ,
             That
             it
             could
             not
             be
             kept
             without
             breach
             of
             faith
             ,
             according
             to
             the
             Decree
             of
          
           Paul
           5.
           
             and
             that
             it
             denyed
             the
             Popes
             Authority
             in
             matters
             of
             faith
             according
             to
             that
             of
          
           Innocent
           10.
           
           By
           this
           very
           late
           instance
           we
           see
           what
           little
           countenance
           they
           receive
           from
           Rome
           who
           offer
           to
           give
           any
           reasonable
           security
           to
           the
           King
           of
           their
           Loyalty
           ;
           and
           by
           the
           Popes
           own
           Declaration
           ,
           the
           giving
           of
           it
           is
           an
           injury
           to
           the
           faith
           ,
           and
           a
           denying
           his
           Supremacy
           .
           For
           which
           we
           are
           to
           understand
           that
           
             A.
             D.
             1648.
          
           when
           the
           Papists
           were
           willing
           to
           make
           as
           good
           terms
           for
           themselves
           as
           they
           could
           ,
           and
           it
           was
           objected
           to
           them
           ,
           that
           they
           held
           Principles
           inconsistent
           with
           Civil
           Government
           ,
           viz.
           
             that
             the
             Pope
             can
             absolve
             them
             from
             their
             obedience
             ,
             that
             he
             can
             depose
             and
             destroy
             Heretical
             Magistrates
             ,
             that
             he
             can
             dispense
             with
             all
             Oaths
             and
             contracts
             they
             make
             with
             those
             whom
             they
             call
             Hereticks
          
           ;
           upon
           which
           they
           met
           together
           and
           to
           save
           themselves
           from
           banishment
           resolved
           them
           in
           the
           Negative
           ,
           but
           no
           sooner
           was
           this
           heard
           at
           Rome
           ,
           but
           the
           
             sacred
             Congregation
          
           condemned
           
             this
             resolution
             as
             heretical
             ,
             and
             the
             subscribers
             as
             lyable
             to
             the
             penalties
             against
             those
             who
             deny
             the
             Popes
             Authority
             in
             matters
             of
             faith
             ,
             upon
             which
             they
             are
             cited
             to
             appear
             at
          
           Rome
           ,
           
             and
             Censures
             and
             Prisons
             are
             there
             prepared
             for
             them
             .
          
           The
           summ
           of
           it
           then
           ,
           is
           ,
           that
           they
           can
           give
           
           no
           security
           of
           their
           Loyalty
           to
           the
           King
           against
           the
           Popes
           power
           to
           depose
           him
           ,
           and
           absolve
           his
           Subjects
           from
           whatever
           Oaths
           they
           make
           to
           him
           ,
           or
           they
           must
           be
           accounted
           Hereticks
           at
           Rome
           for
           so
           doing
           .
           For
           this
           
             good
             old
             Cause
          
           is
           as
           much
           still
           in
           request
           at
           Rome
           ,
           as
           ever
           :
           and
           it
           is
           in
           their
           power
           to
           be
           accounted
           Hereticks
           at
           Rome
           ,
           or
           
             bad
             Subjects
          
           in
           their
           own
           Countrey
           ;
           but
           one
           of
           them
           they
           cannot
           avoid
           .
           So
           much
           may
           suffice
           to
           shew
           that
           the
           most
           dangerous
           Principles
           of
           Fanaticism
           either
           as
           to
           Enthusiasm
           or
           
             Civil
             Government
          
           are
           owned
           and
           allowed
           in
           the
           Church
           of
           Rome
           ;
           and
           therefore
           the
           number
           of
           Fanaticks
           among
           us
           is
           very
           unjustly
           charged
           upon
           the
           Reading
           the
           Scriptures
           in
           our
           own
           Language
           .
        
      
       
         
         
           CHAP.
           V.
           Of
           the
           Divisions
           of
           the
           Roman
           Church
           .
        
         
           
             The
             great
             pretence
             of
             Vnity
             in
             the
             Church
             of
             Rome
             considered
             .
             The
             Popes
             Authority
             the
             fountain
             of
             that
             Vnity
             ;
             what
             that
             Authority
             is
             which
             is
             challenged
             by
             the
             Popes
             over
             the
             Christian
             World
             ;
             the
             disturbances
             which
             have
             happened
             therein
             on
             the
             account
             of
             it
             .
             The
             first
             revolt
             of
             Rome
             from
             the
             Empire
             caused
             by
             the
             
               Popes
               ;
               Baronius
            
             his
             Arguments
             answered
             .
             Rebellion
             the
             foundation
             of
             the
             greatness
             of
             that
             Church
             .
             The
             cause
             of
             the
             strict
             League
             between
             the
             Popes
             and
             the
             posterity
             of
             
               Charles
               Martel
            
             .
             The
             disturbances
             made
             by
             Popes
             in
             the
             new
             Empire
             :
             Of
             the
             quarrels
             of
             Greg.
             7.
             with
             the
             Emperour
             and
             other
             Christian
             Princes
             ,
             upon
             the
             pretence
             of
             the
             Popes
             Authority
             .
             More
             disturbances
             on
             that
             account
             in
             Christendome
             ,
             than
             any
             other
             matter
             of
             Religion
             .
             Of
             the
             Schisms
             which
             have
             happened
             in
             the
             Roman
             Church
             :
             particularly
             those
             after
             the
             time
             of
             Formosus
             ,
             wherein
             his
             Ordinations
             were
             nulled
             by
             his
             successours
             ,
             
             the
             Popes
             opposition
             to
             each
             other
             in
             that
             Age
             :
             the
             miserable
             state
             of
             that
             Church
             then
             described
             .
             Of
             the
             Schisms
             of
             latter
             times
             ,
             by
             the
             Italick
             and
             Gallick
             factions
             ,
             the
             long
             continuance
             of
             them
             .
             The
             mischief
             of
             those
             Schisms
             on
             their
             own
             principles
             .
             Of
             the
             divisions
             in
             that
             Church
             about
             matters
             of
             Order
             and
             Government
             .
             The
             differences
             between
             the
             Bishops
             and
             the
             Monastick
             Orders
             about
             exemptions
             and
             priviledges
             ;
             the
             history
             of
             that
             Controversie
             and
             the
             bad
             success
             the
             Popes
             had
             in
             attempting
             to
             compose
             it
             .
             Of
             the
             quarrel
             between
             the
             Regulars
             and
             Seculars
             in
             England
             .
             The
             continuance
             of
             that
             Controversie
             here
             and
             in
             France
             .
             The
             Jesuits
             enmity
             to
             the
             Episcopal
             Order
             and
             jurisdiction
             :
             the
             hard
             case
             of
             the
             Bishop
             of
             Angelopolis
             in
             America
             .
             The
             Popes
             still
             favour
             the
             Regulars
             ,
             as
             much
             as
             they
             dare
             .
             The
             Jesuits
             way
             of
             converting
             the
             Chinese
             discovered
             by
             that
             Bishop
             .
             Of
             the
             differences
             in
             matters
             of
             Doctrine
             in
             that
             Church
             .
             They
             have
             no
             better
             way
             to
             compose
             them
             than
             we
             .
             The
             Popes
             Authority
             never
             truly
             ended
             one
             Controversie
             among
             them
             .
             Their
             wayes
             to
             evade
             the
             decisions
             of
             Popes
             and
             Councils
             .
             Their
             dissensions
             are
             about
             matters
             of
             faith
             .
             The
             wayes
             taken
             to
             excuse
             their
             own
             differences
             will
             make
             none
             between
             them
             and
             us
             ,
             manifested
             by
             
               Sancta
               Clara's
            
             exposition
             of
             
             the
             39
             Articles
             .
             Their
             disputes
             not
             confined
             to
             their
             Schools
             ,
             proved
             ,
             by
             a
             particular
             instance
             about
             the
             immaculate
             conception
             ;
             the
             infinite
             scandals
             ,
             confessed
             by
             their
             own
             Authors
             ,
             to
             have
             been
             in
             their
             Church
             about
             it
             .
             From
             all
             which
             it
             appears
             that
             the
             Church
             of
             Rome
             can
             have
             no
             advantage
             in
             point
             of
             Vnity
             above
             ours
             .
          
        
         
           2.
           
           §
           .
           1.
           
           THE
           other
           thing
           objected
           ,
           
           as
           flowing
           from
           the
           promiscuous
           reading
           the
           Scriptures
           ,
           is
           ,
           
             the
             number
             of
             our
             Sects
          
           ,
           and
           
             the
             disturbances
             which
             have
             been
             among
             us
             upon
             their
             account
             :
          
           whereas
           among
           them
           the
           Government
           of
           the
           Church
           is
           so
           ordered
           as
           to
           keep
           all
           
             in
             peace
             and
             Vnity
          
           .
           This
           makes
           it
           necessary
           to
           examine
           that
           admirable
           Vnity
           they
           boast
           so
           much
           of
           ;
           and
           either
           they
           mean
           by
           it
           ,
           that
           there
           hath
           been
           less
           disturbance
           in
           the
           world
           before
           the
           Reformation
           ,
           or
           no
           Schisms
           among
           themselves
           ,
           or
           no
           differences
           in
           the
           matters
           of
           Religion
           .
           But
           I
           shall
           now
           prove
           :
           1.
           
           That
           there
           have
           never
           been
           greater
           disturbances
           in
           the
           World
           than
           upon
           the
           account
           of
           that
           Authority
           of
           the
           Pope
           ,
           which
           they
           look
           on
           as
           the
           Foundation
           of
           their
           Vnity
           .
           2.
           
           That
           there
           have
           happened
           great
           and
           scandalous
           Schisms
           among
           themselves
           on
           the
           same
           account
           .
           3.
           
           That
           their
           differences
           in
           Religion
           both
           as
           to
           matter
           of
           Order
           and
           Doctrine
           have
           been
           
           as
           great
           and
           managed
           with
           as
           much
           animosity
           as
           any
           among
           us
           .
        
         
           1.
           
           The
           disturbances
           in
           the
           World
           upon
           the
           account
           of
           the
           
             Popes
             Authority
          
           :
           I
           meddle
           not
           barely
           with
           his
           usurpations
           ,
           (
           which
           work
           is
           lately
           and
           largely
           done
           ,
           )
           
           but
           the
           effects
           of
           them
           in
           these
           
             Western
             Churches
          
           .
           For
           which
           we
           are
           to
           consider
           what
           authority
           that
           is
           ,
           which
           the
           Pope
           challenges
           ,
           and
           what
           disturbances
           hath
           been
           given
           to
           the
           peace
           of
           Christendome
           by
           it
           .
           The
           Authority
           claimed
           by
           the
           Pope
           ,
           is
           that
           of
           being
           
             Vniversal
             Pastor
          
           over
           the
           
             Catholick
             Church
          
           ,
           by
           vertue
           of
           which
           not
           only
           spiritual
           direction
           in
           matters
           of
           faith
           ,
           but
           an
           actual
           jurisdiction
           over
           all
           the
           members
           of
           it
           doth
           belong
           unto
           him
           .
           
             For
             otherwise
             they
             say
             the
             Government
             of
             the
             Church
             is
             imperfect
             and
             insufficient
             for
             its
             end
             ;
             because
             Princes
             may
             easily
             overthrow
             the
             Unity
             of
             the
             Church
             by
             favouring
             Hereticks
             ,
             if
             they
             be
             not
             in
             subjection
             to
             the
             Pope
             as
             to
             their
             temporal
             concernments
             ,
             because
             it
             may
             happen
             that
             they
             have
             a
             regard
             to
             no
             other
             but
             these
             ;
             if
             it
             were
             not
             therefore
             in
             the
             Popes
             power
             to
             depose
             Princes
             and
             absolve
             Subjects
             from
             their
             Alleagiance
             ,
             when
             they
             oppose
             the
             Vnity
             of
             the
             Church
             ,
             his
             power
             ,
             say
             they
             ,
             is
             an
             insignificant
             title
             ,
             and
             cannot
             reach
             the
             end
             it
             was
             designed
             for
             .
             Besides
             they
             urge
             ,
             that
             all
             Princes
             coming
             
             into
             the
             Church
             are
             to
             be
             supposed
             to
             submit
             their
             Scepters
             to
             Christ
             ,
             so
             as
             to
             lose
             them
             in
             case
             they
             act
             contrary
             to
             the
             
               Catholick
               Church
            
             ,
             of
             which
             they
             are
             made
             members
             :
             for
             
               whosoever
               doth
               not
               hate
               Father
               and
               Mother
               ,
            
             &c.
             
               cannot
               be
               my
               Disciple
            
             .
          
           And
           what
           officer
           is
           there
           so
           fit
           to
           take
           all
           Escheats
           and
           Forfeitures
           of
           Power
           as
           Christs
           own
           Vicar
           upon
           Earth
           ?
           But
           to
           adde
           more
           strength
           ,
           Bellarmin
           very
           prettily
           proves
           it
           out
           of
           
             Pasce
             oves
          
           ,
           
           
             for
             every
             Pastor
             must
             have
             a
             threefold
             power
             to
             defend
             his
             flock
             ,
             a
             power
             over
             wolves
             to
             keep
             them
             from
             destroying
             the
             Sheep
             ,
             a
             power
             over
             the
             Rams
             that
             they
             do
             not
             hurt
             them
             ,
             and
             a
             power
             over
             the
             Sheep
             to
             give
             them
             convenient
             food
             ;
             now
             ,
             saith
             he
             ,
             
               very
               subtilly
            
             ,
             if
             a
             Prince
             of
             a
             sheep
             should
             turn
             a
             Ram
             or
             a
             Wolf
             ,
             must
             not
             he
             have
             power
             to
             drive
             him
             away
             ,
             and
             to
             keep
             the
             people
             from
             following
             him
             ?
          
           This
           is
           then
           the
           only
           current
           doctrine
           concerning
           the
           Popes
           Authority
           in
           the
           Court
           of
           Rome
           ,
           although
           some
           mince
           the
           matter
           more
           than
           others
           do
           ,
           and
           talk
           only
           of
           an
           
             indirect
             power
          
           ,
           yet
           they
           all
           mean
           the
           same
           thing
           ,
           and
           ascribe
           such
           power
           to
           the
           Pope
           ,
           whereby
           he
           may
           depose
           Princes
           and
           absolve
           subjects
           from
           the
           duty
           they
           owe
           to
           them
           .
           And
           how
           much
           in
           request
           this
           Doctrine
           continues
           at
           Rome
           appears
           by
           the
           Counsel
           given
           by
           
             Michael
             Lonigo
             ,
             
             Master
          
           of
           the
           Palace
           ,
           to
           
             Pope
             Greg.
          
           15.
           
           
           Printed
           
             A.
             D.
          
           1623.
           about
           perswading
           the
           Duke
           of
           Bavaria
           then
           newly
           made
           Elector
           to
           receive
           a
           confirmation
           of
           his
           title
           from
           the
           Pope
           ;
           
             to
             which
             end
             ,
             he
             saith
             ,
             some
             skilful
             person
             ought
             to
             be
             imployed
             to
             acquaint
             him
             ,
             that
             the
             power
             of
             the
             Empire
             was
             the
             meer
             issue
             of
             the
             Church
             ,
             and
             did
             spring
             from
             it
             as
             a
             Child
             from
             the
             Mother
             ,
             and
             that
             it
             was
             a
             great
             sin
             for
             any
             Christian
             to
             call
             this
             into
             Question
             ;
             and
             consequently
             the
             Popes
             power
             and
             authority
             to
             determine
             concerning
             the
             State
             and
             affairs
             of
             the
             Empire
             ,
             and
             this
             he
             attempts
             to
             prove
             by
             no
             fewer
             than
             nineteen
             arguments
             ,
             all
             of
             them
             drawn
             from
             the
             former
             Usurpations
             of
             the
             Popes
             and
             encroachments
             upon
             the
             Empire
             :
             from
             whence
             he
             concludes
             that
             the
             Electorship
             could
             not
             be
             lawfully
             taken
             away
             from
             one
             and
             given
             to
             another
             ,
             without
             the
             Popes
             consent
             and
             authority
             ,
             and
             that
             such
             a
             disposal
             of
             it
             was
             in
             it self
             null
             ,
             and
             of
             no
             force
             .
          
           The
           same
           year
           came
           forth
           a
           Book
           of
           Aphorisms
           concerning
           the
           restoring
           the
           state
           of
           the
           Church
           ,
           
           by
           the
           decree
           and
           approbation
           of
           the
           Colledge
           of
           Cardinals
           ,
           collected
           by
           the
           same
           person
           and
           by
           him
           presented
           to
           the
           Pope
           ;
           wherein
           the
           same
           power
           of
           the
           Pope
           is
           asserted
           ,
           and
           that
           it
           belongs
           to
           him
           to
           transferr
           the
           Electoral
           dignity
           from
           one
           
           to
           another
           ;
           and
           that
           it
           ought
           to
           be
           taken
           away
           from
           the
           Electors
           of
           Saxony
           and
           Brandenburg
           for
           opposing
           his
           Authority
           ,
           and
           that
           to
           allow
           the
           Emperour
           authority
           in
           these
           things
           was
           to
           rob
           the
           Apostolick
           See
           of
           its
           due
           rights
           .
           By
           which
           we
           may
           understand
           what
           that
           Authority
           over
           the
           Church
           is
           ,
           which
           is
           challenged
           by
           the
           Pope
           as
           supream
           Pastour
           in
           order
           to
           the
           preserving
           the
           Unity
           of
           it
           .
        
         
           §
           .
           2.
           
           We
           now
           consider
           what
           the
           blessed
           effects
           of
           this
           pretended
           power
           hath
           been
           in
           the
           Christian
           World
           ;
           
           and
           I
           doubt
           not
           to
           make
           it
           appear
           that
           this
           very
           thing
           hath
           caused
           more
           warrs
           and
           bloodshed
           ,
           more
           confusions
           and
           disorders
           ,
           more
           revolts
           and
           rebellions
           in
           Christendome
           ,
           than
           all
           other
           causes
           put
           together
           have
           done
           ,
           since
           the
           time
           it
           was
           first
           challenged
           ;
           and
           this
           I
           shall
           prove
           from
           their
           own
           Authors
           ,
           and
           such
           whose
           credit
           is
           the
           greatest
           among
           them
           .
           The
           revolt
           of
           Rome
           and
           the
           adjacent
           parts
           from
           the
           subjection
           due
           to
           the
           
             Roman
             Emperour
          
           ,
           then
           resident
           at
           Constantinople
           ,
           was
           wholly
           caused
           by
           the
           Pope
           .
           The
           first
           Pope
           saith
           Onuphrius
           ,
           
           that
           ever
           durst
           openly
           resist
           the
           Emperour
           was
           Constantine
           1.
           who
           opposed
           Philippicus
           in
           the
           matter
           of
           Images
           ,
           which
           the
           Emperour
           commanded
           to
           be
           pulled
           down
           because
           they
           were
           abused
           to
           Idolatry
           ,
           and
           the
           Pope
           utterly
           refused
           to
           obey
           ;
           and
           not
           only
           so
           ,
           but
           set
           up
           
           more
           in
           opposition
           to
           him
           in
           the
           Pertico
           of
           St.
           Peter
           ,
           and
           forbad
           the
           use
           of
           the
           Emperours
           name
           and
           title
           in
           any
           publick
           Writings
           or
           Coines
           .
           The
           same
           command
           was
           not
           long
           after
           renewed
           by
           Leo
           3.
           upon
           which
           ,
           saith
           
             Onuphrius
             ,
             Gregory
          
           2.
           then
           Pope
           took
           away
           the
           small
           remainder
           of
           the
           
             Roman
             Empire
          
           from
           him
           in
           Italy
           :
           
           and
           Sigonius
           more
           expresly
           ,
           
             that
             he
             not
             only
             excommunicated
             the
             Emperour
             ,
             but
             absolved
             all
             the
             people
             of
          
           Italy
           
             from
             their
             Alleagiance
             ,
             and
             forbad
             the
             payment
             of
             any
             Tribute
             to
             him
          
           ;
           
           
             whereupon
             the
             inhabitants
             of
          
           Rome
           ,
           Campania
           ,
           Ravenna
           ,
           and
           Pentapolis
           ,
           i.e.
           
             the
             Region
             about
          
           Ancona
           ,
           
             immediately
             rebelled
             ,
             and
             rose
             up
             in
             opposition
             to
             their
             Magistrates
             whom
             they
             destroyed
             .
             At
          
           Ravenna
           ,
           Paulus
           
             the
             Emperours
             Lieutenant
             or
             Exarch
             was
             killed
             ;
             at
          
           Rome
           ,
           Peter
           
             the
             Governour
             had
             his
             eyes
             put
             out
             ,
             in
          
           Campania
           ,
           Exhilaratus
           
             and
             his
             Son
          
           Hadrian
           
             were
             both
             Murdered
             by
             the
             people
             of
          
           Rome
           ,
           
             and
             not
             content
             with
             this
             ,
             he
             writ
             a
             Letter
             to
             the
             Emperour
             full
             of
             the
             greatest
             reproaches
             imaginable
             .
          
           
           Baronius
           is
           here
           very
           hard
           put
           to
           it
           ,
           to
           Vindicate
           the
           Pope
           ,
           for
           he
           confesses
           the
           Rebellion
           of
           the
           people
           was
           occasioned
           by
           the
           Popes
           opposing
           the
           Emperour
           ,
           and
           commends
           their
           zeal
           for
           Religion
           in
           it
           ,
           and
           acknowledgeth
           that
           the
           Emperour
           laid
           all
           the
           blame
           on
           the
           Pope
           ,
           and
           that
           the
           Greek
           Historians
           ,
           Theophanes
           ,
           and
           Zonaras
           do
           so
           too
           ;
           but
           all
           this
           he
           
           saith
           proceeded
           only
           from
           
             their
             spight
             against
             the
             Roman
             Church
             and
             their
             ignorance
             of
             affairs
             in
             it
          
           ;
           but
           if
           we
           believe
           him
           ,
           
             the
             Pope
             rather
             endeavoured
             to
             keep
             them
             in
             obedience
             to
             the
             Emperour
             ,
             and
             when
             they
             would
             have
             chosen
             another
             he
             opposed
             it
             :
             which
             he
             proves
             from
          
           Paulus
           Diaconus
           and
           Anastasius
           .
           But
           what
           is
           that
           to
           the
           business
           ?
           the
           question
           is
           not
           ,
           whether
           the
           Pope
           did
           not
           hinder
           the
           choosing
           another
           Emperour
           ,
           but
           whether
           he
           did
           not
           draw
           the
           people
           off
           from
           their
           obedience
           to
           the
           Emperour
           that
           then
           was
           ?
           And
           this
           is
           not
           only
           affirmed
           by
           the
           
             Greek
             historians
          
           ;
           but
           by
           those
           of
           the
           Roman
           Church
           .
           
           Sigebert
           saith
           ,
           that
           Gregory
           2.
           
             finding
             the
             Emperour
             incorrigible
             ,
             he
             made
          
           Rome
           ,
           
           Italy
           
             and
             all
             the
             West
             to
             revolt
             from
             him
             ,
             and
             forbad
             his
             Tributes
             :
          
           the
           same
           is
           affirmed
           by
           
             Otto
             Frisingensis
          
           ,
           
           
             Conradus
             Vrspergensis
             ,
             Hieronymus
             Rubeus
          
           and
           others
           ,
           who
           cannot
           be
           suspected
           of
           any
           enmity
           to
           the
           
             Roman
             Church
          
           .
           
           As
           for
           the
           making
           a
           
             new
             Emperour
          
           ,
           therein
           the
           Pope
           had
           another
           game
           to
           play
           ,
           he
           was
           not
           willing
           the
           Souldiery
           should
           make
           another
           Emperour
           ;
           
           for
           as
           
             Hadrianus
             Valesius
          
           well
           observes
           the
           Pope
           durst
           not
           so
           affront
           the
           Emperour
           ,
           if
           he
           had
           not
           held
           a
           private
           correspondency
           with
           
             Charles
             Martel
          
           at
           that
           time
           ,
           whose
           honour
           and
           armes
           were
           the
           greatest
           in
           these
           Western
           parts
           .
           Having
           thereby
           strengthened
           his
           interest
           against
           
           both
           the
           Emperour
           his
           known
           enemy
           and
           the
           Lombards
           that
           were
           at
           best
           but
           unfaithful
           friends
           ,
           he
           makes
           what
           advantage
           he
           can
           of
           the
           places
           that
           owed
           subjection
           to
           the
           Emperour
           to
           make
           up
           the
           Patrimony
           of
           the
           Church
           :
           as
           Valesius
           observes
           particularly
           of
           Sutrium
           ,
           
           but
           Sigonius
           saith
           ,
           
             the
             people
             not
             only
             cast
             off
             the
             Emperour
             ,
             but
             did
             swear
             to
             be
             faithful
             to
             the
             Pope
             ,
          
           (
           no
           wonder
           then
           he
           was
           not
           willing
           to
           have
           a
           new
           Emperour
           chosen
           )
           
             so
             that
             at
             this
             time
          
           Rome
           ,
           
             and
             the
             Roman
             Dutchy
             came
             into
             the
             hands
             of
             the
             Pope
             ,
          
           the
           Cities
           of
           which
           are
           enumerated
           by
           Sigonius
           ;
           
           and
           therefore
           
             Papirius
             Massonus
          
           deservedly
           makes
           this
           
             Pope
             ,
             the
             founder
             of
             the
             greatness
             of
             the
             Roman
             Church
             :
          
           which
           we
           see
           was
           laid
           in
           down-right
           rebellion
           :
           and
           can
           be
           no
           otherwise
           justified
           than
           by
           making
           the
           Pope
           absolute
           Governour
           of
           the
           World.
           Not
           long
           after
           the
           Pope
           begins
           saith
           Valesius
           ,
           
           a
           warr
           with
           the
           Lombards
           who
           watched
           any
           occasion
           to
           take
           away
           some
           part
           of
           his
           newly
           gotten
           Patrimony
           ,
           he
           therefore
           sends
           away
           Anastasius
           and
           Sergius
           into
           France
           to
           
             Charles
             Martel
          
           ,
           with
           the
           Keyes
           of
           St.
           
             Peters
             Sepulchre
          
           ,
           in
           token
           of
           their
           owning
           him
           as
           their
           Protector
           .
           Which
           Embassie
           being
           acceptable
           to
           Charles
           ,
           
           he
           procures
           a
           peace
           to
           be
           concluded
           between
           the
           Lombards
           and
           the
           Romans
           :
           which
           was
           contrary
           to
           the
           Popes
           desire
           ,
           who
           sent
           several
           Letters
           and
           Messengers
           
           to
           him
           to
           come
           into
           Italy
           to
           revenge
           St.
           Peters
           quarrel
           against
           the
           Lombards
           with
           
             Fire
             and
             Sword
          
           ;
           and
           as
           he
           loved
           St.
           Peter
           he
           would
           come
           with
           all
           Speed
           into
           Italy
           ;
           as
           appears
           by
           the
           letters
           still
           extant
           and
           published
           by
           Sirmondus
           .
           
           But
           he
           soon
           after
           dying
           ,
           his
           Son
           Pepin
           succeeding
           in
           all
           his
           power
           ,
           and
           growing
           weary
           of
           having
           so
           much
           as
           the
           name
           of
           a
           King
           above
           him
           ,
           sends
           to
           
             Pope
             Zachary
          
           to
           know
           whether
           it
           were
           not
           fitter
           for
           him
           to
           bear
           the
           name
           who
           did
           all
           the
           business
           of
           a
           King
           ,
           who
           very
           well
           understood
           his
           meaning
           and
           readily
           assented
           to
           it
           ,
           upon
           which
           Chilperick
           was
           deposed
           and
           put
           into
           a
           Monastery
           ,
           
           and
           Pepin
           was
           afterwards
           absolved
           by
           the
           Pope
           from
           his
           Oath
           of
           fidelity
           ,
           
           with
           all
           the
           Nobles
           and
           People
           .
           There
           being
           now
           so
           close
           a
           League
           between
           the
           Popes
           interest
           and
           Pepins
           ,
           
           the
           ones
           title
           to
           his
           Crown
           depending
           on
           the
           Popes
           authority
           ,
           the
           others
           security
           upon
           his
           protection
           ,
           no
           wonder
           to
           see
           them
           endeavour
           the
           promoting
           each
           others
           advantage
           .
           
           The
           Popes
           Territories
           being
           not
           long
           after
           molested
           by
           Aistulphus
           King
           of
           the
           
             Lombards
             ,
             Stephen
          
           writes
           a
           very
           pittiful
           Letter
           of
           complaint
           to
           Pepin
           ,
           and
           Charles
           and
           Charlemagne
           his
           Sons
           ,
           wherein
           he
           saith
           that
           Aistulphus
           had
           almost
           broke
           his
           heart
           with
           grief
           ,
           because
           he
           would
           not
           leave
           one
           foot
           of
           Land
           to
           St.
           Peter
           and
           the
           
             Holy
             Church
          
           ;
           and
           
           therefore
           he
           conjures
           them
           by
           St.
           Peter
           who
           had
           anointed
           them
           Kings
           ,
           that
           they
           would
           recover
           the
           lands
           again
           out
           of
           the
           Lombards
           hands
           ,
           or
           otherwise
           they
           may
           think
           what
           a
           sad
           account
           they
           will
           give
           to
           St.
           Peter
           in
           the
           day
           of
           Judgement
           :
           These
           are
           the
           words
           of
           the
           Popes
           letter
           lately
           published
           by
           
             Delaland
             Sirmondus
          
           his
           Nephew
           in
           his
           Supplement
           of
           the
           
             Gallican
             Councils
          
           .
           
           Upon
           this
           ,
           Pepin
           comes
           to
           his
           assistance
           ,
           and
           every
           peace
           addes
           still
           more
           to
           the
           
             Churches
             Revenew
          
           ,
           by
           which
           it
           was
           now
           grown
           very
           considerable
           by
           the
           spoiles
           of
           the
           Empire
           ,
           the
           Exarchat
           of
           Ravenna
           in
           
             Pope
             Stephens
          
           time
           being
           destroyed
           ,
           which
           was
           the
           only
           remainder
           then
           left
           of
           the
           Empire
           in
           Italy
           :
           and
           the
           revenews
           of
           it
           were
           given
           by
           Pepin
           to
           the
           Church
           of
           Rome
           :
           as
           appears
           by
           an
           ancient
           inscription
           in
           Ravenna
           mentioned
           by
           
             Papirius
             Massonus
          
           .
           
           Which
           the
           Pope
           solicited
           hard
           for
           ,
           when
           he
           went
           himself
           into
           France
           on
           purpose
           to
           stirr
           up
           Pepin
           against
           the
           Lombards
           ,
           
           and
           was
           much
           afraid
           lest
           the
           Exarchat
           should
           have
           been
           restored
           again
           to
           the
           Emperour
           ;
           
           but
           Pepin
           promising
           to
           give
           the
           Region
           of
           Pentapolis
           and
           Ravenna
           to
           the
           
             Roman
             See
          
           (
           assoon
           as
           he
           had
           taken
           them
           from
           the
           Lombards
           )
           the
           Pope
           went
           away
           well
           satisfied
           :
           and
           drew
           after
           him
           a
           mighty
           Army
           ,
           whereby
           a
           great
           part
           of
           Italy
           was
           laid
           waste
           ,
           
           and
           the
           people
           miserably
           harrassed
           ;
           for
           no
           other
           end
           ,
           but
           to
           
           secure
           that
           to
           the
           Pope
           which
           did
           by
           all
           right
           belong
           to
           the
           Emperour
           .
           
           Who
           sent
           Ambassadours
           first
           to
           the
           Pope
           ,
           and
           then
           to
           Pepin
           to
           desire
           the
           restitution
           of
           those
           places
           ,
           to
           their
           true
           owner
           ,
           but
           the
           Pope
           denyed
           ,
           and
           Pepin
           urged
           the
           promise
           he
           had
           already
           made
           to
           the
           Pope
           ,
           and
           that
           he
           could
           not
           go
           back
           from
           it
           ;
           because
           he
           undertook
           that
           quarrel
           meerly
           for
           his
           souls
           ,
           
           and
           the
           Popes
           sake
           ,
           without
           expecting
           any
           advantage
           to
           himself
           by
           it
           .
           Aistulphus
           being
           dead
           ,
           Desiderius
           takes
           upon
           him
           the
           Kingdom
           of
           Lombardy
           ,
           but
           he
           fearing
           Rachis
           the
           right
           heir
           ,
           
           makes
           a
           League
           presently
           with
           the
           Pope
           ,
           and
           by
           surrendring
           up
           some
           
             more
             Cities
          
           ,
           makes
           him
           wholly
           of
           his
           party
           ,
           and
           Rachis
           is
           fain
           to
           retire
           again
           to
           a
           Monastery
           :
           but
           after
           a
           while
           ,
           Desiderius
           finds
           an
           occasion
           to
           quarrel
           with
           the
           Pope
           ,
           and
           takes
           several
           cities
           into
           his
           hands
           which
           the
           Pope
           had
           gotten
           possession
           of
           ,
           and
           threatens
           suddenly
           to
           besiege
           
             Rome
             ,
             Pope
             Adrian
          
           finding
           himself
           in
           these
           straights
           dispatches
           away
           messengers
           with
           all
           speed
           to
           Charles
           the
           Son
           of
           Pepin
           ,
           that
           he
           would
           imitate
           his
           Father
           and
           Grandfather
           in
           relieving
           the
           Church
           of
           Rome
           in
           this
           distress
           .
           Charles
           not
           willing
           to
           omit
           such
           an
           opportunity
           of
           inlarging
           his
           Dominions
           enters
           Italy
           with
           a
           great
           Army
           ,
           and
           in
           a
           little
           time
           puts
           a
           period
           to
           the
           Kingdom
           of
           Lombardy
           ,
           which
           had
           then
           lasted
           in
           Italy
           206
           years
           ;
           and
           was
           magnificently
           
           received
           at
           Rome
           by
           Hadrian
           and
           the
           people
           ,
           by
           whom
           he
           was
           chosen
           Protector
           of
           the
           
             Roman
             Church
          
           and
           state
           under
           the
           name
           of
           Patritius
           ;
           and
           he
           being
           desired
           by
           Hadrian
           to
           confirm
           his
           Fathers
           Promises
           to
           the
           Church
           ,
           not
           only
           doth
           that
           ,
           but
           addes
           a
           considerable
           accession
           ,
           the
           more
           firmly
           to
           oblige
           the
           Romans
           ,
           and
           especially
           the
           Pope
           to
           him
           .
           Italy
           being
           thus
           reduced
           ,
           nothing
           was
           now
           wanting
           to
           Charles
           but
           the
           Title
           of
           Emperour
           ,
           having
           already
           so
           great
           a
           dominion
           in
           Italy
           ,
           besides
           what
           he
           had
           in
           Germany
           and
           France
           .
           This
           had
           been
           often
           treated
           on
           between
           the
           Pope
           and
           him
           ,
           but
           the
           seditions
           of
           Rome
           by
           the
           
             Emperours
             party
          
           frequently
           happening
           by
           the
           presence
           of
           some
           of
           his
           Officers
           there
           ,
           as
           Platina
           confesseth
           ,
           
           and
           his
           party
           being
           not
           inconsiderable
           in
           other
           parts
           ,
           though
           not
           daring
           publickly
           to
           appear
           ,
           and
           Charles
           by
           his
           Warrs
           being
           elsewhere
           employed
           ,
           this
           was
           put
           off
           till
           
             Pope
             Leo
          
           3.
           by
           the
           conspiracy
           of
           some
           of
           the
           chief
           Citizens
           of
           Rome
           was
           seized
           on
           and
           imprisoned
           ,
           from
           whence
           making
           a
           difficult
           escape
           ,
           he
           goes
           in
           haste
           to
           Charles
           ,
           who
           coming
           into
           Italy
           and
           punishing
           the
           conspiratours
           ,
           the
           Pope
           then
           ,
           (
           some
           say
           ,
           
             by
             his
             own
             Authority
          
           ,
           of
           which
           number
           Bellarmin
           reckons
           thirty
           three
           Authors
           ,
           
           others
           
             by
             the
             consent
             of
             the
             Senate
             and
             people
             )
          
           declares
           Charles
           to
           be
           
             Emperour
             of
             Rome
          
           ,
           who
           solemnly
           performs
           the
           office
           of
           
           his
           Inauguration
           .
           Thus
           we
           have
           seen
           the
           Foundation
           laid
           of
           the
           Greatness
           of
           the
           
             Roman
             Church
          
           ,
           which
           being
           begun
           in
           Rebellion
           was
           carryed
           on
           by
           continual
           warrs
           ,
           and
           so
           great
           devastations
           of
           the
           Countrey
           ,
           
           that
           Platina
           and
           Blondus
           both
           say
           ,
           
             that
             the
             countrey
             about
          
           Rome
           ,
           
             suffered
             more
             in
             that
             time
             than
             in
             all
             the
             invasions
             of
             the
             barbarous
             Nations
             for
             344
             years
             before
             .
          
           And
           was
           not
           the
           Church
           like
           to
           enjoy
           much
           happiness
           and
           peace
           under
           a
           Government
           founded
           in
           Rebellion
           and
           maintained
           by
           blood
           ?
           for
           we
           see
           the
           Popes
           were
           the
           great
           instruments
           of
           casting
           off
           their
           lawful
           Prince
           ,
           and
           taking
           his
           Territories
           to
           themselves
           and
           to
           maintain
           what
           they
           had
           unjustly
           gotten
           ,
           never
           scrupled
           beginning
           quarrels
           ,
           making
           warrs
           ,
           calling
           in
           any
           forrain
           assistance
           that
           might
           the
           most
           serve
           to
           promote
           their
           designes
           .
        
         
           §
           .
           3.
           
           It
           might
           now
           be
           imagined
           that
           the
           Popes
           having
           been
           so
           highly
           obliged
           by
           Charlemagne
           ,
           
           they
           should
           in
           meer
           gratitude
           have
           done
           their
           utmost
           to
           preserve
           the
           Empire
           in
           peace
           under
           his
           posterity
           ,
           but
           they
           are
           great
           strangers
           to
           the
           Court
           of
           Rome
           who
           look
           for
           any
           thing
           there
           ,
           but
           what
           tends
           to
           their
           own
           advantage
           .
           For
           in
           the
           time
           of
           
             Ludovicus
             Pius
          
           son
           of
           
             Charles
             the
             great
          
           ,
           his
           sons
           combining
           together
           against
           him
           in
           France
           ,
           the
           
             Pope
             Gregory
          
           4.
           going
           thither
           under
           a
           pretence
           of
           reconciling
           
           them
           joynes
           with
           the
           Sons
           in
           their
           Rebellion
           against
           their
           Father
           .
           
           This
           Baronius
           would
           have
           to
           be
           a
           meer
           calumny
           ,
           and
           endeavours
           to
           vindicate
           the
           
             Pope
             ,
             because
          
           Paulus
           Aemilius
           
             saith
             ,
             that
             the
             Pope
             abrogated
             the
             Decree
             ,
             whereby
          
           Ludovicus
           
             was
             deprived
             of
             the
             Empire
          
           :
           But
           Baronius
           understood
           his
           business
           too
           well
           to
           make
           use
           of
           the
           Testimony
           of
           so
           late
           an
           Author
           ,
           if
           he
           could
           have
           had
           any
           assistance
           from
           those
           who
           lived
           near
           the
           time
           .
           
           Nithardus
           who
           lived
           in
           the
           same
           age
           ,
           and
           was
           nearly
           related
           to
           the
           
             Imperial
             Family
          
           ,
           wrote
           a
           Book
           on
           purpose
           of
           the
           differences
           among
           the
           Sons
           of
           
             Ludov.
             Pius
          
           ,
           and
           he
           expresly
           saith
           ,
           
             that
             they
             drew
             the
             Pope
             into
             their
             Party
          
           ;
           
           which
           is
           likewise
           affirmed
           by
           the
           Author
           of
           the
           life
           of
           the
           said
           Emperour
           ,
           who
           lived
           at
           the
           same
           time
           ,
           
             the
             Pope
          
           ,
           he
           saith
           ,
           
             indeed
             pretended
             to
             reconcile
             them
             ,
             but
             the
             event
             shewed
             it
             to
             be
             otherwise
             ;
             and
             the
             Emperour
             sent
             to
             him
             to
             know
             if
             he
             came
             to
             him
             ,
             what
             made
             him
             stay
             so
             long
             before
             he
             came
             at
             him
             ?
             and
             Vnderstanding
             that
             he
             came
             with
             a
             design
             to
             excommunicate
             all
             that
             would
             not
             joyne
             with
             the
             Sons
             against
             the
             Father
             ,
          
           he
           said
           ,
           
             that
             if
             he
             came
             to
             excommunicate
             others
             ,
             he
             should
             go
             away
             excommunicated
             himself
             ,
          
           
           
             because
             he
             acted
             against
             the
             Canons
             .
             Papirius
             Massonus
             ,
          
           upon
           the
           Testimony
           of
           Nithardus
           (
           whom
           he
           calls
           Vitaldus
           )
           makes
           Gregory
           guilty
           of
           the
           conspiracy
           of
           the
           Sons
           
           against
           their
           Father
           :
           and
           the
           reason
           he
           gives
           of
           it
           is
           ,
           that
           Lotharius
           having
           the
           command
           of
           Italy
           might
           dispossess
           him
           of
           his
           seat
           if
           he
           opposed
           him
           ;
           and
           more
           he
           saith
           ,
           
             are
             ready
             to
             worship
             the
             rising
             than
             the
             setting
             Sun.
          
           A
           very
           worthy
           excuse
           for
           the
           head
           of
           the
           Church
           to
           encourage
           the
           Rebellion
           of
           Sons
           against
           their
           Father
           ,
           and
           him
           too
           who
           had
           all
           his
           life
           shewed
           as
           much
           kindness
           to
           the
           
             Roman
             See
          
           as
           his
           Ancestors
           had
           done
           !
           
           
             Sigebertus
             Gemblacensis
          
           saith
           ,
           
             that
             Pope
          
           Gregory
           
             went
             into
          
           France
           
             being
             of
             the
             party
             of
             the
             Emperours
             Sons
             against
             himself
             .
          
           
           And
           Hincmarus
           the
           famous
           Bishop
           of
           Rhemes
           ,
           who
           lived
           in
           the
           time
           of
           Ludovicus
           his
           sons
           ,
           in
           his
           Letter
           to
           
             Pope
             Hadrian
          
           2.
           saith
           ,
           that
           Gregory
           
             came
             into
          
           France
           with
           Lotharius
           
             against
             the
             Emperours
             will
             ,
             and
             there
             was
             no
             peace
             in
          
           France
           
             after
             ,
             as
             had
             been
             before
             ;
             and
             that
             he
             returned
             with
             infamy
             to
          
           Rome
           .
           It
           would
           be
           too
           large
           a
           task
           to
           reckon
           up
           particularly
           all
           the
           quarrels
           ,
           which
           the
           Popes
           after
           this
           did
           either
           begin
           with
           or
           foment
           among
           
             Christian
             Princes
          
           ,
           I
           shall
           only
           at
           present
           single
           out
           some
           of
           the
           most
           remarkable
           of
           them
           ,
           not
           managed
           by
           Beasts
           and
           Monsters
           as
           their
           own
           Writers
           call
           some
           of
           their
           Popes
           ,
           but
           persons
           applauded
           for
           their
           Wisdome
           and
           Courage
           in
           maintaining
           the
           dignity
           of
           their
           See.
           
        
         
         
           §
           .
           4.
           
           Among
           these
           ,
           
           Gregory
           7.
           deserves
           the
           first
           place
           ;
           I
           meddle
           not
           with
           other
           things
           in
           this
           life
           ,
           which
           
             Cardinal
             Benno
          
           hath
           writ
           ,
           (
           and
           is
           very
           weakly
           suspected
           by
           Bellarmin
           to
           have
           been
           made
           by
           some
           Lutheran
           ;
           it
           being
           first
           published
           by
           a
           
             zealous
             Papist
          
           )
           but
           that
           which
           I
           design
           ,
           is
           to
           shew
           ,
           that
           under
           a
           pretence
           of
           advancing
           his
           Authority
           he
           was
           the
           great
           Boutefeu
           of
           Christendome
           .
           
           It
           is
           observed
           by
           some
           Historians
           that
           Henry
           4.
           then
           Emperour
           sought
           sixty
           two
           pitched
           Battails
           (
           ten
           more
           than
           ever
           
             Iulius
             Caesar
          
           fought
           )
           and
           he
           may
           thank
           the
           Pope
           for
           so
           many
           opportunities
           to
           shew
           his
           courage
           .
           For
           he
           was
           no
           sooner
           well
           settled
           in
           his
           chaire
           ,
           but
           he
           finds
           a
           pretence
           of
           quarrelling
           with
           the
           Emperour
           ,
           and
           he
           had
           such
           a
           spirit
           of
           contradiction
           in
           him
           ,
           
           
             that
             it
             was
             enough
             for
             any
             thing
             to
             displease
             him
             ,
             to
             hear
             it
             was
             liked
             by
             the
             Emperour
             and
             the
             Bishops
             ,
          
           as
           
             Otto
             Frisingensis
          
           reports
           of
           him
           .
           While
           he
           was
           yet
           but
           Arch-deacon
           of
           
             Rome
             ,
             Petrus
             Damiani
          
           who
           was
           a
           
             Brother
             Cardinal
          
           with
           him
           describes
           him
           as
           a
           person
           of
           the
           greatest
           pride
           and
           insolency
           imaginable
           in
           a
           letter
           to
           
             Pope
             Alexander
          
           2.
           and
           Hildebrand
           his
           Arch-deacon
           ,
           
           wherein
           he
           calls
           him
           ,
           
             Sanctum
             Satanam
          
           ,
           a
           
             holy
             Devil
          
           ,
           and
           saith
           ,
           
             that
             his
             venerable
             pride
             had
             plowed
             his
             back
             with
             such
             severe
             stripes
             that
             he
             was
             able
             to
             endure
             them
             no
             longer
             :
          
           and
           in
           another
           Letter
           to
           himself
           alone
           ,
           
           he
           saith
           ,
           
           
             that
             he
             could
             not
             get
             so
             much
             as
             a
             good
             word
             from
             him
             ,
             though
             he
             wishes
             he
             had
             served
             God
             and
             St.
          
           Peter
           
             as
             heartily
             as
             he
             had
             served
             him
             :
             and
             that
             he
             followed
             no
             other
             Canons
             but
             his
             Will
             :
             and
             his
             judgement
             did
             not
             follow
             his
             own
             thoughts
             but
             his
             .
          
           This
           had
           been
           very
           fair
           towards
           another
           man
           ;
           but
           none
           of
           his
           
             fellow
             Bishops
          
           are
           matches
           for
           him
           ,
           being
           Pope
           he
           cares
           for
           meddling
           with
           nothing
           under
           Crowns
           and
           Scepters
           ,
           and
           those
           he
           takes
           upon
           him
           to
           dispose
           as
           freely
           as
           his
           predecessour
           did
           ,
           when
           he
           said
           ,
           
             All
             these
             things
             will
             I
             give
             thee
             ,
             only
             fall
             down
             and
             worship
             me
             :
          
           For
           this
           was
           the
           indispensable
           condition
           with
           him
           .
           I
           shall
           give
           a
           brief
           account
           of
           the
           affairs
           of
           the
           Empire
           in
           his
           time
           ,
           chiefly
           from
           Sigonius
           who
           cannot
           be
           suspected
           for
           an
           
             Henrician
             Heretick
          
           ,
           
           (
           as
           some
           of
           the
           German
           Historians
           are
           called
           :
           only
           for
           asserting
           the
           just
           Authority
           of
           their
           Prince
           against
           the
           Popes
           Usurpations
           )
           the
           first
           thing
           
             Pope
             Hildebrand
          
           began
           with
           was
           the
           business
           of
           investitures
           ;
           and
           at
           a
           Council
           in
           the
           Lateran
           he
           Decreed
           that
           
             in
             case
             any
             one
             received
             investiture
             from
             a
             Lay
             person
             ,
             both
             he
             that
             gave
             and
             he
             that
             received
             it
             should
             be
             both
             excommunicated
             ,
          
           to
           which
           he
           adjoyned
           a
           Decree
           against
           the
           Marriage
           of
           Clergy-men
           ,
           which
           was
           no
           sooner
           published
           by
           his
           Legats
           in
           Germany
           ,
           but
           all
           the
           Clergy
           were
           in
           an
           uproar
           ,
           and
           
           charged
           the
           Pope
           with
           contradicting
           S.
           Paul
           ,
           and
           that
           by
           this
           means
           he
           made
           way
           for
           all
           manner
           of
           uncleanness
           ,
           
           and
           that
           they
           would
           rather
           part
           with
           their
           places
           than
           submit
           to
           it
           ;
           
           and
           when
           the
           Arch-bishop
           of
           Mentz
           was
           prevailed
           with
           to
           publish
           this
           Decree
           at
           Erford
           ,
           the
           Bishops
           were
           so
           enraged
           ,
           that
           the
           Arch-bishop
           fearing
           his
           life
           dismissed
           the
           Assembly
           :
           the
           like
           opposition
           was
           made
           at
           Milan
           against
           Erlembaldus
           ,
           
           who
           was
           there
           killed
           with
           Luitprandus
           the
           only
           person
           who
           submitted
           to
           him
           :
           the
           Pope
           highly
           incensed
           ,
           
           excommunicates
           all
           the
           Bishops
           who
           sided
           with
           the
           Emperour
           ,
           and
           forbids
           the
           people
           to
           communicate
           with
           any
           
             Clergy
             men
          
           who
           had
           Wives
           ;
           but
           not
           satisfied
           with
           this
           ,
           he
           summons
           the
           Emperour
           ,
           very
           Magisterially
           ,
           to
           appear
           before
           him
           ;
           and
           in
           case
           of
           neglect
           ,
           that
           he
           should
           be
           excommunicated
           .
           Henry
           instead
           of
           appearing
           calls
           a
           Council
           of
           Bishops
           who
           pronounce
           him
           an
           
             unlawful
             Pope
          
           ,
           to
           which
           they
           all
           subscribed
           ;
           which
           message
           was
           sent
           to
           the
           Pope
           before
           his
           Council
           could
           meet
           ,
           but
           Hildebrand
           encouraged
           himself
           by
           the
           examples
           of
           his
           
             Predecessors
             ,
             Gregory
             2.
             
             &
          
           3.
           (
           who
           took
           away
           the
           remainder
           of
           the
           Empire
           from
           Leo
           )
           and
           published
           a
           Bull
           wherein
           
             he
             deprived
             the
             Emperour
             of
             his
             Authority
             ,
             and
             absolved
             all
             his
             Subjects
             from
             their
             Allegiance
             ,
             and
             forbad
             any
             to
             own
             him
             for
             their
             Prince
          
           ;
           upon
           
           which
           a
           Rebellion
           in
           the
           Empire
           followed
           ,
           only
           they
           allowed
           him
           time
           to
           make
           his
           peace
           with
           the
           Pope
           ,
           within
           the
           year
           ,
           before
           they
           would
           choose
           a
           new
           Emperour
           .
           The
           poor
           Emperour
           finding
           so
           general
           a
           revolt
           is
           fain
           to
           go
           into
           Italy
           without
           money
           or
           retinue
           ,
           till
           the
           Bishops
           of
           Milan
           and
           Ravenna
           and
           Lombardy
           ,
           who
           held
           faithful
           to
           him
           furnished
           him
           with
           both
           .
           The
           Pope
           hearing
           that
           ,
           stops
           his
           journey
           into
           Germany
           and
           returns
           to
           Canusium
           ,
           a
           strong
           place
           belonging
           to
           his
           dear
           Mathildis
           ,
           who
           out
           of
           great
           kindness
           never
           parted
           from
           him
           ;
           thither
           came
           the
           
             German
             Bishops
          
           first
           ,
           and
           beg
           their
           pardon
           barefoot
           ;
           the
           Pope
           puts
           them
           severally
           into
           Cells
           and
           there
           feeds
           them
           with
           bread
           and
           water
           ;
           but
           at
           last
           upon
           promise
           never
           to
           discourse
           with
           the
           Emperour
           before
           he
           had
           given
           him
           satisfaction
           ,
           (
           unless
           it
           were
           to
           perswade
           him
           to
           it
           )
           they
           are
           dismissed
           .
           The
           Emperour
           now
           draws
           near
           to
           Canusium
           ,
           and
           gets
           Mathildis
           and
           two
           more
           of
           greatest
           interest
           with
           the
           Pope
           to
           intercede
           for
           him
           ;
           but
           all
           they
           could
           prevail
           with
           him
           for
           ,
           was
           ,
           that
           this
           
             servant
             of
             servants
          
           ,
           this
           follower
           of
           St.
           Peter
           ,
           even
           the
           humble
           minded
           
             Pope
             Hildebrand
          
           ,
           admits
           him
           within
           the
           second
           wall
           of
           the
           Town
           ,
           where
           casting
           off
           his
           Royal
           habit
           ,
           he
           was
           ,
           bare-footed
           in
           the
           midst
           of
           Winter
           to
           wait
           for
           the
           Popes
           answer
           ,
           in
           which
           posture
           he
           continued
           
           three
           dayes
           together
           ,
           on
           the
           fourth
           the
           Pope
           very
           graciously
           sends
           him
           word
           he
           might
           come
           into
           his
           presence
           .
           If
           Lucifer
           himself
           had
           sate
           in
           the
           Chair
           ,
           he
           would
           not
           have
           denyed
           him
           so
           much
           courtesie
           as
           his
           Vicar
           shewed
           him
           ;
           who
           after
           submission
           to
           his
           own
           terms
           ,
           and
           at
           his
           feet
           begging
           absolution
           ,
           he
           absolved
           him
           .
           But
           the
           mean
           carriage
           of
           the
           Emperour
           herein
           ,
           extremely
           disobliged
           the
           Italians
           his
           friends
           ,
           who
           began
           to
           slight
           and
           contemn
           him
           for
           it
           ,
           and
           to
           say
           he
           was
           unworthy
           the
           Empire
           ,
           and
           therefore
           would
           choose
           his
           Son
           in
           his
           room
           :
           Henry
           finding
           himself
           in
           this
           condition
           ,
           returns
           to
           his
           old
           friends
           ,
           who
           declared
           the
           terms
           null
           which
           the
           Pope
           had
           forced
           upon
           him
           ;
           the
           Pope
           finding
           the
           Emperour
           resolved
           to
           defend
           his
           power
           ;
           sends
           away
           two
           Legats
           into
           Germany
           who
           met
           the
           Princes
           at
           the
           Diet
           in
           Forcheim
           ,
           
           in
           which
           by
           the
           approbation
           of
           the
           
             Legats
             .
             Henry
          
           is
           deposed
           and
           Rodolphus
           of
           Suevia
           chosen
           Emperour
           .
           
           Baronius
           charges
           Helmoldus
           and
           
             Albertus
             Stadensis
          
           with
           falshood
           in
           saying
           that
           
             Greg.
             7.
             transferred
             the
             Crown
             to
          
           Rodolphus
           
             and
             sent
             it
             with
             the
             known
             verse
             upon
             it
          
           ;
           but
           whatever
           becomes
           of
           the
           verse
           ,
           it
           seems
           strange
           from
           Baronius
           his
           own
           story
           that
           any
           one
           should
           question
           the
           thing
           .
           For
           was
           not
           his
           excommunicating
           Henry
           the
           cause
           of
           the
           first
           defection
           from
           him
           ?
           Did
           not
           he
           absolve
           the
           people
           
           from
           their
           allegiance
           ?
           and
           after
           his
           absolution
           ,
           when
           he
           found
           Henry
           resolved
           to
           maintain
           his
           power
           ,
           did
           not
           he
           send
           his
           Legats
           on
           purpose
           into
           Germany
           with
           instructions
           to
           the
           Princes
           to
           take
           care
           of
           the
           Empire
           ?
           Were
           not
           his
           Legats
           present
           at
           all
           the
           proceedings
           and
           approved
           them
           ?
           How
           could
           then
           the
           Pope
           have
           no
           hand
           in
           it
           ?
           unless
           it
           were
           that
           he
           did
           not
           put
           the
           Crown
           upon
           his
           head
           himself
           .
           But
           saith
           
             Baronius
             ,
             Gregory
             〈◊〉
             an
             Epistle
             of
             his
             calls
          
           Peter
           and
           Paul
           
             to
             witness
             that
             he
             did
             not
             know
             of
             their
             choosing
          
           Rodolphus
           :
           but
           he
           doth
           not
           deny
           that
           they
           proceeded
           to
           a
           new
           choice
           because
           Henry
           
             did
             not
             keep
             his
             terms
             with
             him
          
           ;
           he
           had
           intimations
           enough
           given
           him
           who
           was
           likest
           to
           be
           the
           man
           ,
           and
           therefore
           he
           need
           not
           care
           any
           more
           ,
           than
           to
           have
           a
           new
           election
           ;
           and
           in
           the
           instructions
           given
           to
           his
           Legats
           ,
           wherein
           he
           pretended
           to
           Umpire
           the
           business
           between
           them
           (
           after
           Rodolphus
           had
           sent
           his
           Son
           as
           hostage
           for
           his
           fidelity
           to
           the
           Pope
           )
           he
           gave
           them
           express
           commands
           
             that
             which
             soever
             of
             them
             should
             not
             obey
             his
             will
             ,
             that
             they
             should
             resist
             him
             to
             the
             death
             ,
             and
             excommunicate
             all
             that
             adhered
             to
             him
             ,
             because
          
           forsooth
           ,
           
             it
             was
             the
             sin
             of
             Idolatry
             to
             contemn
             the
             Apostolick
             See
             :
          
           and
           concludes
           his
           Letter
           with
           that
           abominable
           hypocrisie
           ,
           
             that
             herein
             he
             did
             not
             seek
             his
             own
             things
             ,
             but
             the
             things
             of
             Iesus
             Christ.
          
           A
           way
           of
           
           abusing
           Scripture
           he
           had
           taught
           his
           friend
           Mathildis
           ,
           when
           she
           used
           St.
           Pauls
           words
           in
           a
           Letter
           to
           the
           Pope
           to
           express
           her
           love
           to
           him
           ,
           
           that
           
             neither
             tribulation
             ,
             nor
             distress
             nor
             persecution
             ,
             nor
             famine
             ,
             nor
             nakednes●
             ,
             nor
             sword
             ,
             nor
             death
             ,
             nor
             life
             ,
             nor
             principalities
             ,
          
           &c.
           
             should
             be
             able
             to
             separate
             her
             from
             the
             love
             of
             St.
          
           Peter
           
             in
             Christ
             Iesus
             our
             Lord
          
           ;
           whom
           she
           meant
           by
           St.
           Peter
           is
           very
           easie
           to
           understand
           ,
           according
           to
           the
           constant
           dialect
           of
           this
           Pope
           ,
           whose
           Bulls
           and
           Anathema's
           against
           Princes
           ran
           in
           St.
           Peters
           name
           .
           But
           we
           leave
           Baronius
           admiring
           the
           Providence
           of
           God
           ,
           that
           when
           Princes
           and
           Bishops
           forsook
           the
           Church
           of
           Rome
           ,
           he
           raised
           up
           Agnes
           the
           Emperours
           Mother
           ,
           against
           her
           own
           Son
           ,
           and
           Beatrix
           and
           Matilda
           ,
           of
           near
           kindred
           to
           the
           Emperour
           ,
           to
           support
           the
           Pope
           against
           him
           ;
           and
           not
           long
           after
           we
           find
           him
           acknowledging
           that
           Rodolphus
           was
           confirmed
           by
           the
           P●pe
           ,
           
           and
           Henry
           again
           excommunicated
           by
           him
           ;
           in
           the
           form
           of
           which
           excommunication
           extant
           in
           
             Baronius
             ,
             he
             desires
             all
             the
             World
             to
             take
             notice
             that
             it
             is
             in
             the
             Popes
             power
             to
             take
             away
             Empires
             ,
             Kingdomes
             ,
             Principalities
             ,
             Dutchies
             ,
             Marquisates
             ,
             Earldomes
             ,
             and
             the
             possessions
             of
             all
             men
             from
             them
             ,
             and
             give
             them
             to
             whom
             he
             shall
             think
             fit
             .
          
           But
           doth
           Baronius
           in
           the
           least
           go
           about
           to
           explain
           or
           mitigate
           this
           ?
           
           no
           ,
           but
           instead
           of
           it
           ,
           
             he
             complains
             of
             the
             prosperity
             of
             the
             wicked
             ,
             because
          
           
           Henry
           
             obtained
             after
             this
             a
             signal
             victory
             over
          
           Rodolphus
           
             in
             his
             fourth
             Battel
          
           ,
           wherein
           he
           was
           wounded
           in
           his
           right
           hand
           ,
           
           and
           (
           say
           the
           
             German
             Historians
          
           )
           acknowledged
           therein
           the
           just
           judgement
           of
           God
           being
           near
           his
           death
           ,
           that
           being
           the
           hand
           wherewith
           he
           had
           sworn
           fidelity
           to
           the
           Emperour
           ;
           and
           then
           told
           his
           friends
           (
           whatever
           the
           Pope
           did
           swear
           by
           St.
           Peter
           
             and
             St.
          
           Paul
           )
           
             that
             the
             Popes
             command
             made
             him
             break
             his
             Oath
             ,
             and
             take
             that
             honour
             upon
             him
             which
             did
             not
             belong
             to
             him
             ;
             and
             he
             wished
             they
             who
             had
             put
             him
             upon
             it
             would
             consider
             how
             they
             led
             men
             to
             their
             eternal
             damnation
             by
             such
             courses
          
           ;
           which
           having
           said
           with
           
             great
             grief
             of
             mind
          
           ,
           saith
           Helmoldus
           he
           dyed
           .
           And
           the
           Pope
           himself
           did
           not
           escape
           much
           better
           ,
           for
           the
           Emperour
           marches
           into
           Italy
           with
           a
           great
           Army
           ,
           takes
           in
           all
           the
           Towns
           which
           opposed
           him
           ,
           deposes
           Hildebrand
           by
           the
           Bishops
           of
           his
           party
           ,
           as
           the
           cause
           of
           all
           the
           Warr
           and
           Bloodshed
           ,
           and
           sets
           up
           Gibert
           of
           Ravenna
           under
           the
           name
           of
           Clement
           3.
           besieges
           Rome
           ,
           
           and
           the
           Pope
           not
           trusting
           the
           Citizens
           who
           soon
           left
           him
           ,
           secures
           himself
           in
           a
           Castle
           ,
           
           from
           whence
           escaping
           to
           Salerno
           he
           not
           long
           after
           there
           dyes
           .
           The
           only
           good
           thing
           we
           read
           of
           him
           is
           that
           which
           Sigebert
           and
           
             Florentius
             Wigorniensis
          
           ,
           
           and
           
             Matthew
             Paris
          
           report
           of
           him
           ,
           from
           the
           testimony
           of
           the
           Bishop
           of
           Mentz
           ,
           that
           he
           
           called
           ,
           when
           he
           was
           dying
           ,
           one
           of
           his
           Friends
           to
           him
           ,
           
           and
           confessed
           
             that
             it
             was
             through
             the
             instigation
             of
             the
             Devil
             that
             he
             had
             made
             so
             great
             a
             disturbance
             in
             the
             Christian
             world
             .
          
           Whether
           they
           who
           applaud
           and
           admire
           him
           in
           the
           
             Roman
             Church
          
           ,
           as
           particularly
           Baronius
           ,
           
           (
           who
           recommended
           him
           as
           a
           pattern
           to
           Paul
           5.
           and
           rejoyced
           ,
           to
           see
           
             a
             man
             of
             his
             spirit
             to
             succeed
             him
             )
          
           will
           believe
           this
           or
           no
           ,
           we
           matter
           not
           ,
           since
           there
           is
           so
           apparent
           evidence
           for
           the
           truth
           of
           the
           thing
           .
           But
           we
           not
           only
           see
           ,
           the
           whole
           Empire
           put
           into
           a
           flame
           under
           pretence
           of
           this
           authority
           of
           the
           Pope
           ,
           and
           Italy
           laid
           wast
           by
           it
           to
           so
           great
           a
           degree
           saith
           Sigonius
           ,
           
           
             that
             Mothers
             devoured
             their
             Children
             for
             meer
             hunger
          
           ;
           but
           we
           may
           find
           him
           as
           busie
           though
           not
           with
           equal
           success
           with
           other
           Princes
           of
           Christendome
           .
           He
           threatens
           the
           King
           of
           France
           to
           deprive
           him
           (
           if
           he
           did
           not
           submit
           to
           him
           )
           and
           
             that
             his
             Subjects
             should
             certainly
             revolt
             from
             him
             ,
          
           
           
             unless
             they
             would
             renounce
             their
             Christianity
          
           ;
           which
           are
           the
           words
           of
           his
           Bull
           in
           Baronius
           :
           but
           finding
           no
           amendment
           the
           next
           year
           he
           sends
           another
           ,
           wherein
           he
           tells
           him
           ,
           
             that
             if
             according
             to
             his
             hard
             and
             impenitent
             heart
             ,
             
             he
             did
             treasure
             up
             the
             wrath
             of
             God
             and
             St.
             
          
           Peter
           ,
           
             by
             the
             help
             of
             God
             he
             would
             excommunicate
             him
             and
             all
             that
             should
             obey
             him
             :
          
           the
           same
           year
           he
           excommunicates
           in
           
             Italy
             Robert
             Duke
          
           of
           
             Apulia
             ,
             Prince
          
           
           of
           the
           Normans
           ,
           
           and
           
             Gilulphus
             Prince
          
           of
           Saierno
           ,
           and
           sends
           an
           army
           against
           them
           .
           He
           threatens
           Alphmsus
           King
           of
           Spain
           with
           
             the
             Sword
             of
             St.
          
           Peter
           ;
           
           he
           excommunicates
           
             Nicephorus
             Emperour
          
           of
           Constantinople
           ;
           he
           not
           only
           deprived
           
             Boleslaus
             King
          
           of
           Poland
           of
           his
           Kingdom
           ,
           but
           puts
           the
           whole
           Kingdom
           under
           an
           interdict
           ,
           
           and
           
             forbids
             the
             Bishops
             anointing
             any
             for
             King
             but
             whom
             he
             should
             appoint
             .
          
           Of
           all
           the
           Princes
           of
           Christendome
           I
           find
           none
           so
           much
           in
           his
           favour
           as
           our
           William
           the
           first
           of
           the
           
             Norman
             Race
          
           ,
           for
           he
           coming
           into
           a
           Kingdom
           ,
           where
           he
           found
           no
           interest
           but
           what
           his
           Sword
           made
           him
           ,
           keeps
           a
           fair
           correspondency
           with
           the
           Pope
           ,
           
           receives
           his
           Decrees
           ,
           refuses
           to
           enter
           into
           an
           alliance
           against
           him
           ,
           which
           so
           pleased
           him
           whom
           all
           other
           Princes
           hated
           ,
           that
           he
           sends
           to
           him
           in
           his
           distress
           to
           come
           to
           his
           assistance
           to
           divert
           the
           Emperour
           ,
           
           and
           calls
           him
           
             the
             Iewel
             of
             Princes
          
           ,
           and
           saith
           that
           
             he
             ought
             to
             be
             the
             rule
             of
             obedience
             to
             all
             other
             Princes
          
           ;
           but
           yet
           William
           himself
           could
           not
           escape
           his
           threatnings
           ,
           when
           he
           forbad
           the
           Bishops
           of
           his
           Kingdom
           to
           go
           to
           Rome
           ,
           and
           utterly
           denyed
           taking
           any
           oath
           of
           fidelity
           to
           the
           Pope
           which
           he
           pressed
           upon
           him
           by
           his
           Legat
           ;
           
           although
           Baronius
           make
           him
           to
           submit
           to
           the
           Pope
           upon
           the
           receipt
           of
           his
           letter
           ,
           whereas
           the
           letters
           of
           Lanfranc
           and
           the
           King
           produced
           by
           himself
           ,
           expresly
           contradict
           it
           .
           This
           
           we
           are
           sure
           of
           ,
           that
           William
           all
           his
           time
           practised
           that
           
             right
             of
             investiture
          
           of
           Bishop
           by
           a
           
             staff
             and
             a
             ring
          
           ,
           
           which
           had
           been
           the
           first
           cause
           of
           the
           quarrel
           between
           the
           Emperour
           and
           the
           Pope
           ;
           and
           which
           he
           had
           〈◊〉
           severely
           forbidden
           in
           several
           Councils
           a
           Rome
           ,
           thereby
           to
           maintain
           his
           own
           authority
           by
           taking
           off
           the
           Bishops
           of
           several
           Kingdoms
           from
           any
           aknowledgement
           of
           dependence
           on
           their
           own
           
             Soveraign
             Princes
          
           ;
           which
           was
           the
           truest
           cause
           of
           all
           the
           quarrels
           of
           Christendome
           raised
           and
           somented
           by
           this
           Hell-brand
           as
           the
           Centuriatours
           according
           to
           their
           Dialect
           call
           him
           .
        
         
           And
           although
           Onuphrius
           in
           his
           life
           confess
           that
           this
           Popes
           designs
           if
           they
           had
           taken
           effect
           would
           have
           quite
           overthrown
           the
           Majesty
           of
           the
           Empire
           ,
           
           and
           that
           he
           was
           the
           first
           Pope
           who
           ever
           attempted
           such
           things
           ,
           yet
           he
           having
           now
           started
           so
           fair
           a
           game
           ,
           though
           he
           dyed
           in
           the
           pursuit
           of
           it
           ,
           his
           successours
           retrieved
           it
           and
           followed
           it
           with
           all
           their
           might
           and
           skill
           ;
           thence
           we
           read
           that
           Vrban
           being
           made
           Pope
           by
           Hildebrands
           faction
           in
           opposition
           to
           the
           Emperour
           ,
           
           renews
           the
           sentence
           of
           excommunication
           against
           him
           ,
           and
           in
           the
           Council
           at
           Piacenza
           not
           content
           barely
           to
           excommunicate
           him
           (
           in
           the
           presence
           of
           Agnes
           or
           Adelais
           the
           Emperours
           wife
           )
           he
           uttered
           saith
           
             Vrspergensis
             ,
             very
             reproachful
             speeches
             against
             him
             :
          
           but
           he
           had
           been
           no
           fit
           successour
           for
           Hildebrand
           
           who
           could
           content
           himself
           with
           bare
           words
           ,
           
           especially
           having
           declared
           his
           resolution
           to
           follow
           the
           steps
           of
           so
           worthy
           a
           predecessour
           ,
           and
           so
           he
           did
           to
           purpose
           when
           he
           set
           up
           Conradus
           the
           Emperours
           Son
           in
           Rebellion
           against
           his
           Father
           .
           
           This
           Baronius
           would
           fain
           shift
           off
           as
           not
           arising
           from
           the
           Popes
           instigation
           but
           some
           
             private
             discontents
          
           ,
           
           for
           which
           he
           quotes
           Dodechindus
           ;
           but
           Sigonius
           who
           follows
           the
           same
           Author
           ,
           saith
           expresly
           ,
           
           
             that
             he
             took
             upon
             him
             the
             Kingdom
             of
          
           Lombardy
           
             against
             his
             Father
             by
             the
             Authority
             of
          
           Urban
           himself
           :
           
           and
           Bertholdus
           ,
           whose
           testimony
           is
           afterwards
           produced
           by
           
             Baronius
             ,
             mentions
             not
             only
             their
             meeting
             at
          
           Cremona
           ,
           
             but
             that
          
           Conradus
           
             there
             took
             an
             oath
             of
             fidelity
             to
             the
             Pope
             ,
             and
             the
             Pope
             in
             requital
             solemnly
             promised
             him
             to
             give
             him
             all
             the
             advice
             and
             assistance
             he
             could
             for
             the
             obtaining
             the
             Kingdom
             and
             Empire
             of
             his
             Father
             .
          
           What
           is
           somenting
           and
           encouraging
           Rebellion
           in
           the
           highest
           degree
           if
           this
           be
           not
           ?
           And
           the
           sentence
           of
           deposition
           of
           Conrade
           in
           the
           Diet
           at
           
             Aken
             ,
             A.
             D.
          
           1096.
           expresly
           mentions
           ,
           as
           the
           cause
           of
           it
           ,
           his
           adhering
           to
           
             Pope
             Vrban
          
           against
           the
           Emperour
           his
           Father
           ,
           and
           there
           his
           Son
           Henry
           declared
           his
           successour
           ,
           and
           solemnly
           swears
           never
           to
           Rebell
           against
           his
           Father
           .
           
           But
           notwithstanding
           this
           Oath
           ,
           Conrad
           being
           dead
           ,
           this
           Son
           is
           likewise
           prevailed
           upon
           by
           the
           Popes
           instruments
           to
           Rebell
           against
           his
           Father
           :
           for
           Pascal
           2.
           
           succeeding
           Vrban
           ,
           had
           again
           excommunicated
           Henry
           4.
           and
           at
           a
           Council
           called
           by
           him
           in
           Rome
           he
           made
           all
           the
           Bishops
           present
           by
           particular
           subscription
           to
           Anathematize
           the
           
             Emperours
             heresie
          
           (
           as
           they
           were
           pleased
           to
           call
           it
           )
           and
           to
           promise
           obedience
           to
           Paschal
           and
           his
           Successours
           ,
           
           and
           
             to
             affirm
             what
             the
             Church
             affirmed
             ,
             and
             condemn
             what
             she
             condemns
             .
          
           Having
           by
           this
           means
           secured
           the
           Bishops
           from
           adhering
           to
           the
           Emperours
           party
           ,
           there
           wanted
           not
           Agents
           to
           solicit
           his
           Son
           to
           take
           away
           his
           Crown
           from
           him
           .
           And
           the
           first
           thing
           he
           did
           upon
           his
           rebellion
           was
           to
           Anathematize
           his
           
             Fathers
             heresie
          
           (
           which
           was
           keeping
           the
           Empire
           in
           spight
           of
           the
           Popes
           )
           and
           to
           promise
           obedience
           to
           the
           Pope
           as
           the
           Bishops
           had
           done
           at
           Rome
           :
           and
           in
           the
           Diet
           at
           Northausen
           ,
           
           A.
           D.
           1105.
           
             he
             calls
             God
             to
             witness
             that
             it
             was
             no
             desire
             of
             the
             Empire
             which
             made
             him
             take
             his
             Fathers
             Government
             from
             him
             ;
             but
             if
             he
             would
             obey
             the
             Pope
             he
             would
             presently
             yield
             himself
             to
             him
             and
             become
             his
             Slave
             .
          
           And
           when
           the
           Son
           had
           in
           a
           perfidious
           manner
           seized
           on
           the
           Person
           of
           his
           Father
           ,
           and
           he
           addressed
           himself
           to
           the
           
             Popes
             Legat
          
           for
           his
           safety
           ,
           
           he
           plainly
           told
           him
           ,
           
             he
             must
             look
             for
             none
             unless
             he
             would
             publickly
             declare
             the
             justice
             of
          
           Hildebrand
           
             and
             his
             own
             unjust
             persecutions
             of
             the
             Roman
             See.
          
           But
           ,
           which
           is
           the
           most
           evident
           testimony
           of
           all
           others
           in
           this
           case
           ,
           
           Henry
           4.
           a
           little
           before
           his
           death
           
             A.
             D.
          
           1106.
           at
           Liege
           (
           whither
           he
           was
           
           forced
           to
           retire
           by
           his
           Sons
           rebellion
           )
           sends
           an
           account
           of
           the
           whole
           quarrel
           to
           Philip
           of
           France
           ;
           
           wherein
           he
           declares
           ,
           
             that
             he
             had
             offered
             all
             reasonable
             satisfaction
             to
             the
             Pope
             ,
             only
             preserving
             the
             authority
             of
             the
             Empire
             ;
             but
             this
             not
             being
             accepted
             ,
             in
             a
             most
             unnatural
             manner
             ,
             they
             had
             armed
             his
             most
             beloved
             Son
             ,
             his
          
           Absolom
           
             against
             him
             ,
             who
             by
             their
             instigation
             and
             council
             had
             most
             perfidiously
             dealt
             with
             him
             :
          
           but
           we
           need
           not
           so
           much
           proof
           of
           this
           since
           Baronius
           confesseth
           ;
           
             that
             the
             Son
             had
             no
             greater
             cause
             of
             rebelling
             against
             his
             Father
             than
             that
             he
             was
             excommunicated
             by
             the
             Pope
          
           ;
           
           and
           afterwards
           very
           freely
           delivers
           his
           mind
           ,
           
             that
             in
             case
             the
             Son
             did
             it
             sincerely
             ,
             
             as
             he
             pretended
             ,
             i.
             e.
             
          
           out
           of
           obedience
           to
           the
           
             See
             of
          
           Rome
           ,
           
             it
             was
          
           ,
           saith
           he
           ,
           
             an
             act
             of
             great
             piety
             in
             him
             to
             be
             thus
             cruel
             to
             his
             Father
             :
             and
             that
             his
             only
             offence
             was
             ,
             that
             he
             did
             not
             bind
             him
             faster
             till
             he
             was
             brought
             to
             himself
             ,
          
           i.
           e.
           to
           the
           Popes
           beck
           .
           O
           the
           admirable
           doctrine
           of
           obedience
           at
           Rome
           !
           What
           an
           excellent
           commentary
           is
           this
           upon
           the
           fifth
           Commandment
           ,
           and
           the
           thirteent
           to
           the
           Romans
           !
           What
           mighty
           care
           hath
           the
           Church
           of
           Rome
           alwayes
           taken
           to
           preserve
           peace
           and
           unity
           in
           the
           
             Christian
             Church
          
           !
           
           The
           Historians
           who
           report
           the
           passages
           of
           this
           time
           ,
           tell
           us
           ,
           
             there
             was
             never
             known
             so
             dismal
             an
             age
             as
             that
             was
             ,
          
           
           
             for
             Warres
             and
             Bloodshed
             ,
             for
             Murthers
             and
             Parricides
             ,
             for
             Rapines
             
             and
             Sacriledge
             ,
             for
             Seditions
             and
             Conspiracies
             ,
             for
             horrible
             Schisms
             and
             Scandals
             to
             Religion
             ,
             the
             Priests
             opposing
             the
             Bishops
             ,
             the
             People
             the
             Priests
             ,
             and
             in
             some
             places
             not
             only
             robbing
             the
             Churches
             ,
             burning
             the
             Tithes
             ,
             but
             trampling
             under
             foot
             the
             holy
             Eucharist
             that
             was
             consecrated
             by
             such
             whom
             Pope
          
           Hildebrand
           
             had
             excommunicated
          
           .
           And
           must
           we
           after
           all
           this
           believe
           that
           the
           
             Roman
             See
          
           is
           the
           
             fountain
             of
             Vnity
          
           in
           the
           
             Catholick
             Church
          
           ,
           that
           all
           Warrs
           and
           Rebellions
           arise
           from
           casting
           off
           such
           subjection
           to
           the
           Popes
           ,
           who
           have
           been
           the
           great
           fomenters
           of
           Rebellion
           ever
           since
           Hildebrands
           time
           and
           the
           disturbers
           of
           the
           peace
           of
           Christendome
           ?
           For
           we
           are
           not
           to
           imagine
           that
           this
           quarrel
           ended
           with
           Henry
           4.
           for
           it
           was
           revived
           again
           in
           Henry
           the
           fifth's
           time
           between
           
             Pope
             Paschal
          
           and
           him
           ,
           and
           the
           Pope
           grants
           him
           the
           priviledges
           which
           his
           Father
           contended
           for
           ;
           but
           afterwards
           revoked
           his
           own
           grant
           (
           perjury
           being
           no
           sin
           at
           Rome
           in
           so
           holy
           a
           cause
           )
           and
           raised
           a
           Rebellion
           in
           the
           Empire
           against
           him
           ,
           and
           notwithstanding
           several
           agreements
           made
           between
           him
           and
           the
           successive
           Popes
           ,
           could
           enjoy
           no
           lasting
           peace
           in
           his
           time
           upon
           their
           account
           ,
           and
           dyed
           at
           last
           without
           issue
           ,
           going
           to
           suppress
           a
           new
           Rebellion
           .
           After
           his
           death
           ,
           Conradus
           being
           to
           succeed
           as
           Sisters
           Son
           to
           
             Henry
             5.
             
             Lotharius
          
           by
           the
           arts
           of
           the
           
             Court
             of
             Rome
          
           ,
           was
           set
           
           up
           in
           opposition
           to
           him
           :
           he
           was
           fain
           to
           part
           with
           the
           rights
           of
           the
           Empire
           to
           satisfie
           the
           Pope
           ,
           who
           made
           him
           receive
           the
           
             Imperial
             Crown
          
           at
           his
           feet
           .
           In
           the
           time
           of
           Conradus
           who
           succeeded
           Lotharius
           ,
           the
           Pope
           encouraged
           Guelfo
           the
           Duke
           of
           Bavaria
           in
           a
           Rebellion
           against
           him
           (
           from
           whom
           the
           two
           loving
           factions
           of
           Guelphs
           and
           Gibellines
           had
           their
           beginning
           )
           It
           would
           be
           endless
           to
           relate
           the
           disturbances
           of
           the
           Christian
           world
           which
           arose
           from
           the
           contentions
           of
           several
           Popes
           ,
           about
           their
           Authority
           with
           
             Frederick
             Barbarossa
             ,
             Philippus
             Suevus
             ,
             Otho
             4.
             
             Frederick
             2.
             
             Ludovicus
             Bavarus
          
           and
           other
           Emperours
           till
           such
           time
           as
           the
           Majesty
           of
           the
           Empire
           was
           lost
           in
           Carolus
           4.
           or
           if
           we
           should
           give
           an
           account
           of
           all
           the
           Warrs
           ,
           and
           Rebellions
           ,
           and
           Seditions
           ,
           and
           Quarrels
           which
           happened
           meerly
           upon
           pretence
           of
           the
           
             Papal
             Authority
          
           in
           our
           own
           Nation
           ,
           or
           in
           France
           ,
           or
           elsewhere
           .
           But
           these
           may
           ,
           at
           present
           ,
           suffice
           to
           give
           testimony
           ,
           what
           an
           excellent
           instrument
           of
           Peace
           to
           the
           Christian
           world
           ,
           the
           Authority
           challenged
           by
           the
           Bishop
           of
           Rome
           hath
           been
           :
           and
           that
           Authority
           still
           vindicated
           and
           asserted
           in
           the
           Court
           of
           Rome
           .
        
         
           §
           .
           6.
           2.
           
           But
           although
           such
           civil
           disturbances
           have
           happened
           by
           the
           contentions
           about
           the
           
             Papal
             authority
          
           ,
           
           yet
           they
           may
           say
           ,
           
             the
             Church
             hath
             had
             its
             unity
             still
             as
             long
             as
             they
             were
             united
             in
             the
             same
             Head
             :
          
           For
           
           this
           they
           look
           on
           as
           the
           
             great
             foundation
             of
             Vnity
          
           ;
           for
           say
           they
           ,
           
             the
             unity
             of
             the
             body
             consists
             in
             the
             conjunction
             of
             the
             members
             with
             the
             head
             ,
             and
             then
             with
             one
             another
             :
             and
             although
             there
             may
             be
             many
             other
             sorts
             of
             Vnity
             in
             the
             Church
             ,
             yet
             the
             essential
             Vnity
             of
             the
             Church
             ,
          
           
           they
           tell
           us
           ,
           
             lyes
             in
             conjunction
             of
             the
             members
             under
             one
             Head.
          
           But
           what
           becomes
           then
           of
           the
           Unity
           of
           the
           Roman
           Church
           ,
           in
           the
           great
           number
           of
           Schisms
           ,
           and
           some
           of
           long
           continuance
           among
           them
           ?
           Were
           they
           all
           members
           united
           under
           
             one
             Head
          
           ,
           when
           there
           were
           sometimes
           two
           ,
           sometimes
           three
           several
           
             Heads
             ?
             Bella●mine
          
           in
           his
           Chronologie
           ,
           confesseth
           twenty
           six
           several
           Schisms
           in
           the
           Church
           of
           Rome
           ,
           but
           Onuphrius
           a
           more
           diligent
           search●r
           into
           these
           things
           reckors
           up
           thirty
           ,
           whereof
           some
           lasted
           ten
           years
           ,
           some
           twenty
           ,
           one
           fifty
           years
           .
           And
           it
           seems
           very
           strange
           to
           any
           one
           ,
           that
           hears
           so
           many
           boasts
           of
           Unity
           in
           the
           Church
           of
           Rome
           above
           others
           ,
           to
           find
           more
           Schisms
           in
           that
           Church
           than
           in
           any
           
             Patriarchal
             Church
          
           in
           the
           World.
           We
           should
           think
           ,
           if
           the
           Bishop
           of
           Rome
           had
           been
           designed
           Head
           of
           the
           Church
           and
           the
           
             fountain
             of
             Vnity
          
           ,
           that
           it
           was
           as
           necessary
           that
           Church
           should
           be
           freed
           from
           intestine
           divisions
           on
           that
           account
           ,
           as
           to
           be
           secured
           from
           errours
           in
           faith
           if
           it
           had
           the
           promise
           of
           Infallibility
           ;
           for
           errours
           are
           not
           more
           contrary
           to
           infallibility
           ,
           than
           divisions
           
           are
           to
           Vnity
           :
           and
           the
           same
           Spirit
           can
           as
           easily
           prevent
           Schisms
           as
           Heresies
           .
           But
           as
           the
           errours
           of
           that
           Church
           are
           the
           clearest
           evidence
           against
           the
           pretence
           of
           infal●ibility
           ,
           so
           are
           the
           Schisms
           of
           it
           against
           its
           being
           the
           fountain
           of
           Vnity
           ;
           for
           how
           can
           that
           give
           it
           to
           the
           whole
           Church
           which
           so
           notoriously
           wanted
           it
           in
           it self
           ?
           I
           shall
           not
           need
           to
           insist
           on
           the
           more
           ancient
           Schisms
           between
           Cornelius
           and
           Novatianus
           and
           their
           parties
           ;
           between
           Liberius
           and
           Felix
           ,
           between
           Damasus
           and
           Vrsicinus
           ,
           between
           Bonifacius
           and
           Eulalius
           ,
           between
           Symachus
           and
           Laurentius
           ,
           between
           Bonifacius
           and
           Dioscorus
           ,
           between
           Sylverius
           and
           Vigi●ius
           ,
           and
           many
           others
           .
           I
           shall
           only
           mention
           those
           which
           were
           of
           the
           longest
           continuance
           in
           that
           Church
           ,
           and
           do
           most
           apparently
           discover
           the
           
             divisions
             of
             it
          
           .
           I
           begin
           with
           that
           which
           first
           brake
           forth
           in
           the
           time
           of
           Formosus
           who
           was
           set
           up
           
             A.
             D.
          
           821.
           against
           Sergius
           ,
           whom
           the
           faction
           of
           the
           Marquesse
           of
           Tuscany
           would
           have
           made
           Pope
           ;
           but
           the
           popular
           faction
           then
           prevailing
           ,
           Sergius
           was
           forced
           to
           withdraw
           ,
           and
           Formosus
           with
           continual
           opposition
           from
           the
           other
           party
           enjoyed
           the
           Papacy
           four
           years
           and
           six
           months
           ,
           not
           without
           the
           blood
           of
           many
           of
           the
           chief
           Citizens
           of
           Rome
           slain
           by
           Arnulphus
           in
           the
           quarrel
           of
           Formosus
           .
           After
           his
           death
           Boniface
           6.
           intruded
           ,
           saith
           Baronius
           ,
           into
           the
           
             Papal
             See
          
           ,
           but
           was
           ,
           after
           fifteen
           
           dayes
           dispossessed
           by
           Stephanus
           7.
           who
           in
           a
           Council
           called
           for
           that
           purpose
           ,
           nulled
           all
           the
           acts
           of
           Formosus
           ,
           deprived
           all
           those
           of
           their
           orders
           who
           had
           been
           ordained
           by
           him
           ,
           and
           made
           them
           be
           Re-ordained
           ;
           and
           not
           content
           with
           this
           ,
           he
           caused
           his
           body
           to
           be
           taken
           out
           of
           the
           Grave
           ,
           and
           placed
           it
           in
           the
           Popes
           Chair
           with
           the
           Pontifical
           habits
           on
           ;
           where
           after
           he
           had
           sufficiently
           reviled
           him
           ,
           
             that
             could
             not
             revile
             again
          
           ,
           he
           caused
           the
           three
           Fingers
           to
           be
           cut
           off
           ,
           with
           which
           he
           used
           to
           give
           Benediction
           and
           Orders
           ,
           and
           the
           body
           to
           be
           thrown
           into
           Tiber.
           This
           last
           part
           Onuphrius
           would
           have
           to
           be
           a
           fable
           ,
           
           and
           
             Andreas
             Victorellus
          
           from
           him
           ;
           but
           Baronius
           saith
           ,
           
             they
             are
             mistaken
             who
             say
             so
          
           ;
           for
           not
           only
           Luitprandus
           ,
           who
           lived
           in
           that
           Age
           ,
           expresly
           affirms
           it
           ,
           (
           although
           ,
           he
           attributes
           it
           to
           Sergius
           upon
           whose
           account
           ,
           
           the
           Schism
           begun
           :
           )
           but
           the
           acts
           of
           the
           
             Roman
             Council
          
           under
           Iohn
           9.
           extant
           in
           Baronius
           make
           it
           evident
           :
           and
           
             Papirius
             Massonus
          
           cites
           other
           ancient
           Historians
           for
           it
           .
           
           Upon
           this
           nulling
           the
           Ordinations
           of
           Formosus
           ,
           a
           great
           dispute
           was
           raised
           in
           the
           Church
           ,
           for
           many
           of
           the
           Bishops
           would
           not
           submit
           to
           re-ordination
           ,
           and
           particularly
           
             Leo
             Bishop
          
           of
           Nola
           ,
           to
           whom
           Auxilius
           writ
           his
           Book
           in
           defence
           of
           the
           Ordinations
           of
           Formosus
           ,
           a
           short
           account
           whereof
           is
           published
           by
           Baronius
           from
           
             Papy●ius
             Masso
          
           ;
           but
           the
           whole
           Book
           is
           now
           set
           forth
           from
           
           ancient
           Manuscript
           by
           Morinus
           ;
           
           by
           which
           we
           understand
           the
           controversie
           of
           that
           time
           ,
           much
           better
           ,
           than
           we
           could
           before
           .
           Two
           things
           were
           chiefly
           objected
           against
           Formosus
           his
           Ordinations
           .
           1.
           
           That
           against
           the
           Canons
           of
           the
           Church
           he
           was
           translated
           from
           one
           See
           to
           another
           ;
           being
           Bishop
           of
           Porto
           before
           he
           was
           made
           Bishop
           of
           Rome
           .
           2.
           
           That
           having
           been
           degraded
           by
           Iohn
           8.
           (
           although
           restored
           by
           his
           successour
           Marinus
           ,
           and
           absolved
           from
           his
           Oath
           )
           he
           was
           not
           capable
           of
           conferring
           Orders
           .
           Against
           the
           first
           of
           these
           Auxilius
           shews
           that
           translation
           from
           one
           See
           to
           another
           cannot
           null
           Ordination
           ,
           from
           the
           testimony
           of
           Pope
           Anterus
           ,
           the
           example
           of
           
             Greg.
             Nazianzen
             ,
             Perigenes
             ,
             Dositheus
             ,
             Reverentius
             ,
             Palladius
             ,
             Alexander
             ,
             Meletius
             ,
          
           and
           many
           others
           .
           That
           the
           
             Nicene
             Canon
          
           against
           translations
           ,
           was
           interpreted
           by
           the
           Council
           of
           Chalcedon
           so
           as
           not
           to
           extend
           to
           all
           cases
           ,
           and
           it
           was
           so
           understood
           by
           
             Pope
             Leo
          
           and
           Gelasius
           ;
           and
           however
           that
           only
           nulls
           the
           translation
           and
           not
           the
           ordination
           .
           Against
           the
           second
           he
           pleads
           ,
           that
           supposing
           it
           not
           to
           be
           lawful
           to
           remove
           from
           one
           
             Episcopal
             See
          
           to
           another
           ,
           yet
           the
           Ordination
           may
           be
           valid
           ;
           for
           Formosus
           was
           not
           Consecrated
           again
           himself
           but
           only
           reconciled
           by
           Marinus
           ,
           that
           the
           
             Popes
             Gregory
          
           and
           Leo
           had
           declared
           against
           Re-ordination
           as
           much
           as
           against
           Re-baptizing
           ,
           that
           the
           Canons
           of
           the
           Apostles
           
           had
           forbidden
           it
           ,
           that
           the
           Ordinations
           by
           Acacius
           were
           allowed
           by
           Anastasius
           ,
           that
           the
           Bonosiaci
           though
           Hereticks
           had
           their
           Orders
           allowed
           them
           ,
           that
           the
           Cathari
           were
           admitted
           to
           the
           Churches
           Communion
           by
           the
           Council
           of
           Nice
           only
           with
           imposition
           of
           hands
           ,
           that
           though
           Liberius
           fell
           to
           the
           Arian
           Heresie
           ,
           yet
           his
           Ordinations
           afterwards
           were
           not
           nulled
           ;
           neither
           those
           of
           Vigilius
           although
           he
           stood
           excommunicated
           by
           Silverius
           ,
           and
           added
           Homicide
           to
           it
           :
           that
           the
           nulling
           these
           Ordinations
           was
           to
           say
           in
           effect
           ,
           that
           for
           twenty
           years
           together
           they
           had
           been
           without
           the
           Christian
           Religion
           in
           Italy
           :
           that
           none
           but
           Hereticks
           could
           assert
           these
           things
           ;
           that
           if
           any
           Popes
           themselves
           speak
           or
           act
           against
           the
           
             Catholick
             faith
             or
             Religion
          
           ,
           they
           are
           not
           to
           be
           followed
           in
           so
           doing
           .
           This
           is
           the
           substance
           of
           the
           first
           Book
           of
           Auxilius
           ,
           which
           things
           are
           more
           largely
           insisted
           upon
           in
           the
           second
           .
           But
           by
           that
           Book
           it
           appears
           most
           evidently
           that
           the
           Barbarous
           usage
           of
           the
           body
           of
           Formosus
           was
           most
           true
           ,
           it
           being
           expresly
           mentioned
           therein
           and
           justified
           by
           him
           in
           the
           Dialogue
           that
           pleads
           for
           Re-ordination
           .
           And
           now
           saith
           Baronius
           ,
           
           
             began
             those
             most
             unhoppy
             times
             of
             the
             Roman
             Church
             which
             exceeded
             the
             persecutions
             of
             Heathens
             or
             Hereticks
             :
          
           but
           he
           out
           of
           his
           constant
           good
           will
           to
           civil
           Authority
           lays
           the
           fault
           altogether
           upon
           the
           power
           of
           the
           Marquesses
           
           of
           Tuscany
           ,
           who
           had
           then
           too
           great
           power
           in
           Rome
           ;
           but
           he
           strangely
           admires
           the
           providence
           of
           God
           in
           keeping
           the
           Heads
           of
           the
           Church
           from
           Heresie
           all
           that
           time
           .
           Alas
           for
           them
           !
           they
           did
           not
           trouble
           themselves
           about
           any
           matters
           of
           faith
           at
           all
           ,
           but
           were
           wholly
           given
           over
           to
           all
           manner
           of
           wickedness
           as
           himself
           confesseth
           of
           them
           ;
           when
           Theodora
           that
           Mother
           of
           the
           Church
           of
           Rome
           ruled
           in
           chief
           ,
           and
           her
           daughter
           Marocia's
           Son
           by
           
             Pope
             Sergius
          
           came
           to
           be
           Pope
           himself
           ;
           
           when
           as
           Platina
           saith
           
             it
             grew
             to
             be
             the
             custome
             of
             Popes
             to
             null
             all
             that
             their
             predecessours
             had
             done
             .
          
           Were
           not
           these
           goodly
           heads
           of
           the
           Church
           the
           mean
           time
           ?
           and
           did
           not
           they
           keep
           the
           Church
           in
           great
           Vnity
           under
           their
           agreeable
           conduct
           ?
           Methinks
           the
           providence
           of
           God
           ,
           is
           as
           much
           concerned
           to
           preserve
           holiness
           and
           peace
           as
           faith
           in
           the
           world
           ;
           and
           were
           not
           these
           excellent
           instruments
           for
           doing
           it
           !
           Baronius
           grants
           
             the
             acts
             of
          
           Stephanus
           
             to
             be
             such
             as
             the
             most
             barbarous
             Nations
             could
             not
             endure
             to
             hear
             of
             ,
             and
             are
             too
             bad
             to
             be
             believed
             :
          
           and
           all
           the
           following
           Age
           he
           calls
           Iron
           for
           its
           rust
           and
           barrenness
           ,
           
           and
           leaden
           for
           its
           badness
           and
           dulness
           ;
           and
           confesseth
           
             that
             Monsters
             of
             impurity
             then
             raigned
             in
             the
             Apostolical
             See
             ,
             that
             infinite
             evils
             sprung
             from
             thence
             ,
             and
             horrible
             Tragoedies
             ,
             and
             mischiefs
             not
             to
             be
             spoken
             of
             .
          
           And
           yet
           a
           very
           
             Catholick
             faith
          
           ,
           and
           the
           
             Vnity
             of
             the
             Spirit
             in
             the
             bond
             of
             peace
          
           must
           be
           supposed
           
           to
           be
           there
           infallibly
           all
           this
           while
           ;
           but
           if
           all
           their
           faith
           and
           unity
           be
           of
           such
           a
           kind
           as
           was
           in
           the
           10
           Century
           in
           the
           
             Roman
             Church
          
           ,
           I
           should
           think
           Baronius
           might
           have
           said
           more
           in
           admiration
           of
           the
           providence
           of
           God
           in
           preserving
           the
           
             Catholick
             faith
          
           and
           Vnity
           among
           the
           Devils
           in
           Hell
           !
           for
           the
           Scripture
           tells
           us
           
             they
             believe
             and
             tremble
          
           ,
           and
           our
           Saviour
           saith
           ,
           
             that
             the
             Devils
             Kingdom
             cannot
             stand
             if
             it
             be
             divided
             against
             it self
          
           ;
           and
           these
           are
           clearer
           and
           stronger
           testimonies
           than
           can
           be
           brought
           of
           the
           faith
           and
           Vnity
           of
           the
           
             Roman
             Church
          
           ,
           when
           such
           horrid
           wickedness
           is
           acknowledged
           to
           have
           had
           Dominion
           in
           it
           ,
           and
           that
           Church
           was
           therein
           unlike
           the
           
             Devils
             Kingdom
          
           that
           it
           was
           
             divided
             against
             it self
          
           :
           In
           the
           very
           beginning
           of
           this
           Century
           Pope
           Stephen
           is
           cast
           into
           Prison
           ,
           and
           there
           strangled
           ,
           
           as
           Baronius
           proves
           from
           his
           Epitaph
           ;
           and
           now
           the
           
             Roman
             faction
          
           prevailing
           ,
           they
           make
           one
           Romanus
           Pope
           ,
           the
           first
           and
           only
           thing
           he
           did
           ,
           was
           to
           condemn
           all
           that
           Stephen
           had
           done
           ,
           as
           
             Platina
             ,
             Onuphrius
          
           ,
           and
           Ciacconius
           all
           agree
           ;
           but
           he
           continued
           not
           much
           above
           four
           months
           ;
           after
           him
           Theodorus
           who
           held
           out
           about
           twenty
           dayes
           and
           followed
           the
           steps
           of
           Romanus
           ;
           to
           him
           succeeded
           Iohn
           10.
           (
           as
           Platina
           calls
           him
           )
           of
           the
           same
           faction
           ,
           who
           set
           all
           Formosus
           his
           Acts
           to
           rights
           again
           ,
           condemning
           all
           that
           Stephen
           had
           done
           in
           a
           Council
           
           at
           Ravenna
           ;
           whither
           he
           was
           driven
           by
           the
           prevalency
           of
           the
           faction
           at
           Rome
           against
           him
           ;
           where
           in
           the
           presence
           of
           seventy
           four
           Bishops
           ,
           the
           Acts
           of
           the
           Council
           under
           Stephen
           were
           burnt
           ,
           in
           which
           the
           Ordinations
           of
           Formosus
           were
           nulled
           ;
           and
           
             Sergius
             ,
             Benedictus
          
           ,
           and
           Marinus
           were
           Anathematized
           for
           being
           instruments
           in
           the
           Acts
           against
           Formosus
           .
           The
           next
           Pope
           Benedict
           escapes
           without
           any
           thing
           ,
           but
           a
           dull
           Epitaph
           ;
           but
           Leo
           his
           successour
           had
           not
           been
           above
           forty
           days
           in
           the
           place
           ,
           but
           he
           is
           cast
           into
           Prison
           ,
           by
           one
           of
           his
           servants
           ,
           who
           is
           made
           Pope
           in
           his
           place
           ,
           and
           seven
           months
           after
           he
           is
           served
           the
           same
           way
           by
           Sergius
           who
           now
           at
           last
           recovered
           the
           Popedome
           ,
           and
           the
           greatest
           thing
           he
           did
           was
           to
           condemn
           Formosus
           again
           ,
           and
           all
           who
           had
           appeared
           for
           him
           :
           so
           that
           now
           as
           Sigebert
           saith
           ,
           nothing
           was
           talked
           of
           so
           much
           as
           ordinations
           and
           exordinations
           ,
           and
           superordinations
           ;
           by
           the
           contrary
           Acts
           of
           these
           Popes
           to
           one
           another
           .
           Baronius
           confesseth
           this
           Sergius
           
             to
             have
             been
             a
             man
             of
             a
             most
             infamous
             and
             dissolute
             life
             :
          
           
           after
           his
           death
           Theodora
           was
           not
           at
           rest
           till
           she
           had
           gotten
           her
           Gallant
           to
           be
           Pope
           under
           the
           name
           of
           
             Iohn
             11.
             and
             what
             manner
             of
             Cardinals
             ,
          
           
           saith
           
             Baronius
             ,
             may
             we
             imagine
             such
             a
             Pope
             would
             make
             ?
          
           But
           Marozia
           her
           daughter
           was
           not
           so
           well
           pleased
           with
           him
           ,
           for
           by
           her
           order
           ,
           his
           Brother
           was
           killed
           in
           his
           presence
           ,
           and
           he
           put
           into
           prison
           and
           
           there
           smothered
           .
           
           After
           him
           ,
           saith
           
             Luitprandus
             ,
             her
             own
             Son
             by
             Pope
          
           Sergius
           
             is
             made
             Pope
          
           ;
           
           who
           was
           cast
           into
           Prison
           by
           his
           Brother
           Albericus
           ;
           who
           being
           not
           pleased
           with
           Stephen
           who
           followed
           him
           ,
           
           he
           was
           set
           upon
           and
           so
           wounded
           and
           deformed
           thereby
           ,
           that
           he
           durst
           not
           let
           his
           face
           be
           seen
           ;
           and
           the
           seditions
           ,
           saith
           Platina
           ,
           continued
           so
           high
           in
           his
           time
           ,
           that
           he
           could
           do
           no
           great
           thing
           .
           At
           last
           ,
           Alberic's
           Son
           called
           Octavianus
           got
           possession
           of
           the
           See
           under
           the
           name
           of
           Iohn
           13.
           (
           or
           12.
           as
           o●hers
           besides
           Platina
           call
           him
           )
           who
           was
           such
           a
           Monster
           for
           all
           wickedness
           ,
           that
           Otho
           the
           Emperour
           was
           called
           into
           Italy
           to
           displace
           him
           ,
           who
           called
           a
           Council
           ,
           wherein
           he
           was
           accused
           
             for
             ordaining
             a
             Deacon
             in
             a
             Stable
             ,
          
           
           
             and
             making
             a
             Bishop
             of
             ten
             years
             of
             age
          
           ;
           but
           these
           were
           small
           faults
           
             to
             his
             Adulteries
             ,
             Sacriledge
             ,
             Cruelties
             ,
             drinking
             healths
             to
             the
             Devil
             ;
             and
             at
             Dice
             calling
             upon
             the
             Devils
             for
             help
             .
          
           When
           these
           accusations
           were
           sent
           to
           him
           from
           the
           Council
           ,
           he
           only
           threatned
           to
           excommunicate
           them
           all
           ,
           if
           they
           chose
           another
           Pope
           against
           him
           :
           but
           they
           not
           regarding
           his
           threatning
           depose
           him
           ,
           and
           choose
           Leo
           8.
           
           in
           his
           place
           .
           Here
           Baronius
           storms
           unreasonably
           ,
           
             that
             a
             Council
             should
             take
             upon
             it
             to
             depose
             a
             Pope
             ,
             though
             so
             abominably
             bad
             ,
          
           as
           he
           confesseth
           this
           man
           to
           have
           been
           ;
           
           and
           
             makes
             them
             guilty
             of
             an
             intolerable
             Errour
             and
             Heresie
             in
             so
             doing
             ,
             because
             
             it
             implyes
             their
             believing
             that
             the
             power
             of
             the
             Keys
             did
             depend
             on
             the
             worth
             of
             the
             person
             :
             and
             therefore
             he
             detests
          
           Leo
           
             as
             a
             Schismatical
             Pope
          
           .
           And
           to
           make
           sure
           of
           a
           Schisme
           after
           the
           infamous
           death
           of
           Iohn
           13.
           being
           killed
           in
           the
           act
           of
           Adultery
           ,
           the
           opposite
           faction
           in
           Rome
           chose
           
             Benedict
             5.
          
           to
           succeed
           him
           ,
           who
           was
           carried
           away
           prisoner
           by
           Otho
           into
           Germany
           ;
           but
           before
           his
           death
           Iohn
           13.
           called
           a
           Council
           ,
           wherein
           he
           nulled
           all
           the
           Acts
           of
           the
           other
           Council
           ,
           
           and
           pronounced
           them
           
             Schismaticks
             ,
             and
             decreed
             that
             all
             that
             were
             ordained
             by
             them
             must
             be
             re-ordained
             .
          
           Is
           not
           here
           now
           a
           most
           admirable
           Vnity
           in
           the
           Roman
           Church
           ?
           After
           Leo
           another
           Iohn
           is
           chosen
           by
           the
           Emperours
           party
           ,
           but
           ,
           as
           Platina
           saith
           
             it
             being
             now
             grown
             customary
             to
             depose
             Popes
             ,
             they
             drive
             him
             away
             by
             seditions
             against
             him
             ,
             being
             first
             imprisoned
             by
          
           Rotfredus
           
             and
             then
             expelled
             the
             City
          
           .
           But
           they
           suffered
           sufficiently
           for
           it
           ,
           by
           the
           severity
           of
           Otho
           against
           them
           .
           —
           The
           next
           Pope
           ,
           Benedict
           6.
           was
           cast
           into
           Prison
           by
           the
           other
           faction
           ,
           and
           there
           strangled
           or
           famished
           .
           Iohn
           14.
           came
           to
           his
           end
           after
           the
           same
           manner
           ,
           dying
           in
           Prison
           ,
           by
           the
           faction
           of
           Ferrucius
           the
           Father
           of
           Boniface
           7.
           who
           was
           driven
           away
           from
           Rome
           after
           his
           being
           made
           Pope
           ;
           after
           whom
           Benedict
           7.
           was
           set
           up
           ,
           and
           Iohn
           succeeding
           him
           ,
           Boniface's
           faction
           recovering
           again
           ,
           he
           was
           for
           a
           few
           months
           restored
           
           to
           the
           Popedome
           .
           Against
           Greg.
           5.
           the
           faction
           of
           Crescentius
           set
           up
           one
           Ioh.
           17.
           who
           by
           the
           power
           of
           the
           Emperour
           was
           deprived
           of
           his
           eyes
           and
           the
           Popedome
           together
           ,
           and
           a
           little
           after
           of
           his
           life
           .
        
         
           But
           these
           factions
           in
           Rome
           did
           not
           end
           with
           this
           Century
           ,
           for
           in
           the
           next
           ,
           
             A.
             D.
             1044
          
           we
           find
           a
           new
           Schism
           breaking
           out
           on
           the
           account
           of
           them
           .
           We
           are
           contented
           to
           take
           the
           story
           as
           Baronius
           relates
           it
           in
           that
           year
           .
           Benedict
           9.
           was
           made
           Pope
           by
           the
           faction
           of
           the
           Counts
           of
           
             Tusculum
             (
             Frascati
          
           )
           out
           of
           opposition
           to
           which
           and
           dislike
           of
           Benedict
           ,
           the
           people
           of
           Rome
           deposed
           him
           and
           set
           up
           Sylvester
           3.
           who
           got
           the
           Popedome
           by
           Simony
           ,
           and
           enjoyed
           it
           but
           three
           months
           ,
           when
           (
           the
           
             Tusculan
             faction
          
           again
           prevailing
           )
           Sylvester
           was
           deposed
           and
           Benedict
           restored
           ,
           but
           finding
           himself
           hateful
           to
           the
           people
           he
           resigns
           to
           Iohn
           (
           called
           
             Greg.
             6.
          
           )
           or
           as
           Platina
           saith
           ,
           some
           affirm
           ;
           
             sold
             it
             to
             him
             .
             Otto
             Frisingensis
             ,
          
           saith
           ,
           
             these
             three
             sat
             together
             in
             the
             City
             of
          
           Rome
           ,
           
             and
             all
             of
             them
             led
             very
             bad
             lives
             ,
             as
             he
             heard
             himself
             at
          
           Rome
           .
           But
           Baronius
           will
           not
           have
           Greg.
           6.
           to
           be
           the
           same
           with
           Iohn
           one
           of
           the
           
             Schismatical
             Popes
          
           ,
           but
           Gratian
           who
           by
           fair
           offers
           (
           not
           to
           be
           called
           Symony
           )
           perswading
           the
           other
           three
           to
           part
           with
           their
           places
           got
           the
           possession
           of
           the
           Popedome
           alone
           .
           
             Alphons
             .
             Ciacconus
          
           follows
           Onuphrius
           in
           saying
           that
           his
           name
           was
           
           
             Ioh.
             Gratianus
          
           ,
           but
           not
           one
           of
           the
           
             three
             Anti-Popes
          
           sitting
           together
           ;
           wherein
           neither
           Baronius
           nor
           he
           can
           sufficiently
           clear
           themselves
           .
           If
           he
           were
           distinct
           there
           must
           be
           five
           Popes
           at
           the
           same
           time
           ;
           for
           this
           Greg.
           6.
           was
           deprived
           with
           the
           rest
           by
           a
           Council
           called
           by
           the
           
             Emperour
             ,
             Henry
          
           3.
           at
           Sutrium
           .
           For
           Baronius
           is
           very
           much
           mistaken
           in
           saying
           that
           the
           other
           three
           Popes
           were
           all
           deprived
           two
           years
           before
           ,
           for
           his
           own
           Author
           Hermannus
           asserts
           
             that
             the
             cause
             of
             the
             false
             Popes
             was
             there
             diligently
             discussed
             ,
          
           and
           Greg.
           6.
           deprived
           for
           Simony
           as
           Ciacconus
           expresly
           saith
           after
           other
           Authors
           ,
           (
           however
           Baronius
           strives
           to
           vindicate
           him
           out
           of
           kindness
           to
           his
           name
           sake
           and
           Disciple
           
             Greg.
             7.
          
           )
           and
           Clement
           2.
           is
           there
           made
           Pope
           ,
           who
           enjoyed
           it
           but
           a
           little
           time
           ,
           
             being
             poisoned
          
           saith
           Platina
           by
           Damasus
           2.
           
             who
             succeeded
             him
          
           ;
           but
           after
           the
           death
           of
           both
           these
           Benedict
           9.
           got
           into
           possession
           of
           the
           Papacy
           again
           ,
           and
           the
           fifth
           time
           after
           the
           death
           of
           Leo
           9.
           in
           whose
           time
           a
           great
           controversie
           arose
           again
           about
           
             Re-ordination
             ,
             viz.
          
           of
           such
           who
           had
           been
           ordained
           by
           
             Simoniacal
             persons
          
           ,
           and
           although
           Leo
           had
           determined
           in
           Council
           ,
           
             that
             upon
             forty
             dayes
             pennance
             ,
             they
             might
             perform
             the
             duties
             of
             their
             function
             ,
          
           yet
           it
           appears
           by
           an
           Epistle
           of
           
             Petrus
             Damiani
          
           ,
           extant
           in
           Baronius
           ,
           
           that
           this
           Controversie
           remained
           still
           ,
           and
           
             they
             thought
             all
             actions
             
             done
             by
             such
             persons
             ,
             no
             other
             than
             if
             they
             had
             been
             done
             by
             Lay-men
          
           ;
           but
           we
           find
           nothing
           done
           in
           it
           to
           suppress
           this
           heresie
           as
           he
           calls
           it
           ,
           although
           he
           earnestly
           desires
           the
           Pope
           to
           condemn
           it
           .
           We
           are
           now
           falle●
           into
           the
           times
           of
           Hildebrand
           ,
           who
           caused
           Benedict
           10.
           to
           be
           deprived
           of
           the
           Papacy
           ,
           before
           he
           came
           to
           it
           himself
           ;
           for
           he
           called
           together
           the
           discontented
           Cardinals
           at
           Siena
           ,
           where
           they
           discarded
           Benedict
           and
           chose
           Nicolaus
           2.
           
           The
           Schisme
           that
           happened
           in
           his
           own
           time
           ,
           I
           have
           already
           spoken
           to
           ,
           which
           I
           shall
           therefore
           pass
           by
           ,
           as
           likewise
           the
           others
           that
           followed
           upon
           the
           opposition
           between
           the
           Popes
           and
           Emperours
           ,
           although
           it
           is
           not
           to
           be
           imagined
           that
           there
           could
           be
           greater
           divisions
           among
           men
           than
           were
           upon
           the
           account
           of
           those
           two
           factions
           ,
           especially
           after
           they
           came
           to
           be
           distinguished
           by
           the
           names
           of
           Guelphs
           and
           Gibellines
           ,
           it
           being
           ordinary
           for
           them
           to
           murder
           each
           other
           whereever
           they
           met
           ,
           for
           a
           mighty
           demonstration
           of
           the
           peace
           and
           unity
           of
           the
           
             Roman
             Church
          
           .
        
         
           I
           shall
           only
           now
           enquire
           ,
           whether
           all
           these
           Schisms
           and
           Factions
           happened
           among
           them
           only
           on
           the
           account
           of
           the
           differences
           between
           the
           Popes
           and
           Emperours
           ;
           and
           we
           shall
           find
           ,
           that
           the
           agreement
           among
           themselves
           was
           only
           from
           that
           external
           opposition
           ,
           and
           when
           that
           ceased
           ,
           new
           factions
           and
           Schisms
           brake
           forth
           among
           them
           .
           Of
           
           which
           Italy
           was
           so
           full
           ,
           that
           the
           elections
           of
           Popes
           became
           the
           work
           of
           years
           ,
           by
           reason
           of
           the
           heats
           which
           were
           among
           them
           ;
           but
           I
           meddle
           not
           with
           these
           factions
           in
           elections
           ,
           although
           they
           are
           no
           great
           indications
           of
           the
           presence
           of
           the
           
             Holy
             Ghost
          
           among
           them
           .
           But
           I
           shall
           only
           touch
           at
           the
           greatest
           Schism
           for
           continuance
           ever
           they
           had
           among
           them
           ,
           (
           as
           their
           Historians
           reckon
           it
           )
           which
           lasted
           with
           great
           animosities
           for
           fifty
           years
           together
           ,
           in
           which
           all
           the
           Princes
           of
           Christendome
           were
           concerned
           ,
           and
           one
           party
           condemning
           the
           other
           with
           the
           greatest
           bitterness
           ,
           and
           condemning
           all
           the
           acts
           done
           by
           the
           other
           ;
           and
           pronouncing
           them
           null
           and
           void
           .
           This
           was
           begun
           upon
           the
           election
           of
           Vrban
           6.
           at
           which
           the
           Cardinals
           ,
           declaring
           a
           force
           by
           the
           Souldiers
           and
           people
           of
           Rome
           ,
           when
           they
           were
           withdrawn
           from
           thence
           to
           a
           place
           of
           safety
           ;
           chose
           another
           Pope
           ,
           viz.
           Clem.
           7.
           who
           sate
           in
           France
           ,
           as
           Vrban
           and
           his
           Successours
           did
           in
           Rome
           ,
           he
           made
           twenty
           seven
           Cardinals
           ,
           and
           
             Petrus
             de
             Luna
          
           or
           Benedict
           13.
           succeeded
           him
           ;
           and
           notwithstanding
           all
           the
           endeavours
           could
           be
           used
           to
           suppress
           this
           Schism
           it
           still
           continued
           ,
           and
           the
           means
           for
           that
           end
           did
           rather
           increase
           it
           ,
           as
           the
           Council
           of
           Pisa
           ,
           which
           instead
           of
           two
           Popes
           made
           three
           ,
           setting
           up
           
             Alexander
             5.
          
           besides
           Greg.
           12.
           and
           Benedict
           .
           13.
           and
           after
           him
           Iohn
           23.
           was
           chosen
           at
           Bononia
           :
           and
           although
           afterwards
           the
           
           Council
           of
           Constance
           deprived
           Iohn
           23.
           and
           Benedict
           13.
           and
           chose
           Martin
           5.
           yet
           Benedict
           never
           yielded
           ;
           and
           after
           his
           death
           ,
           the
           Cardinals
           that
           were
           with
           him
           chose
           Clem.
           8.
           against
           Martin
           5.
           who
           were
           so
           far
           from
           yielding
           him
           to
           be
           true
           Pope
           ,
           that
           they
           rather
           chose
           to
           rot
           in
           Prison
           ,
           as
           they
           did
           ;
           and
           so
           saith
           
             Ciacconius
             This
             Schism
             was
             ended
             after
             fifty
             two
             years
             ,
          
           
           
             which
             had
             given
             so
             great
             disturbance
             to
             the
             whole
             Christian
             World.
          
           One
           might
           have
           imagined
           now
           ,
           when
           Councils
           were
           called
           for
           that
           purpose
           ,
           that
           an
           end
           should
           thereby
           be
           put
           to
           these
           Schisms
           among
           them
           ,
           but
           it
           was
           so
           far
           otherwise
           ,
           that
           we
           find
           another
           Schisme
           begun
           in
           that
           Church
           not
           long
           after
           by
           the
           Authority
           of
           the
           Council
           of
           Basil
           which
           chose
           Felix
           5.
           in
           opposition
           to
           Eugenius
           4.
           where
           there
           was
           not
           only
           Pope
           against
           Pope
           ,
           but
           Council
           against
           Council
           too
           ,
           Eugenius
           sitting
           at
           that
           time
           with
           the
           Council
           of
           Florence
           .
           In
           the
           time
           of
           Iulius
           2.
           we
           find
           Council
           against
           Council
           again
           ,
           that
           at
           Pisa
           ,
           and
           the
           Lateran
           at
           R●me
           ,
           both
           called
           
             General
             Councils
          
           ,
           and
           condemning
           each
           other
           .
           By
           which
           we
           see
           how
           far
           the
           Church
           of
           Rome
           is
           from
           being
           free
           from
           dangerous
           Schisms
           in
           it self
           ;
           and
           therefore
           hath
           no
           cause
           to
           object
           them
           to
           others
           .
           The
           only
           thing
           pleaded
           in
           answer
           to
           this
           charge
           of
           their
           numerous
           Schisms
           ,
           is
           ,
           that
           these
           were
           most
           of
           them
           Controversies
           concerning
           elections
           of
           Popes
           ,
           (
           which
           is
           all
           
           the
           
             salvo
             Molanus
          
           hath
           for
           it
           at
           the
           end
           of
           Onuphrius
           his
           Chronologie
           )
           but
           what
           is
           that
           to
           the
           purpose
           ?
           since
           the
           Question
           was
           ,
           which
           of
           them
           was
           the
           Head
           of
           the
           
             Church
             with
             whom
             the
             members
             were
             to
             be
             united
             ?
          
           and
           all
           those
           who
           were
           not
           united
           with
           him
           whom
           they
           account
           
             the
             true
             Head
          
           ,
           must
           be
           as
           much
           in
           Schism
           ,
           as
           they
           who
           renounce
           all
           subjection
           to
           the
           Pope
           .
           For
           are
           not
           those
           as
           much
           in
           Rebellion
           who
           set
           up
           an
           Vsurper
           against
           their
           
             lawful
             Prince
          
           ;
           as
           they
           who
           deny
           him
           to
           be
           their
           Prince
           ,
           and
           to
           have
           any
           authority
           over
           them
           ,
           because
           they
           look
           on
           themselves
           as
           a
           
             free
             State
          
           ?
           There
           can
           be
           but
           one
           lawful
           
             Head
             of
             the
             Church
          
           by
           their
           own
           principles
           ,
           and
           only
           they
           are
           truly
           united
           to
           the
           Church
           ,
           who
           are
           in
           conjunction
           with
           the
           
             lawful
             Head
          
           ,
           and
           therefore
           it
           follows
           ,
           upon
           their
           own
           principles
           ,
           that
           they
           must
           be
           in
           a
           State
           of
           Schisme
           ,
           who
           are
           united
           with
           any
           other
           than
           the
           
             true
             Head.
          
           What
           then
           signifie
           the
           boasts
           of
           Vnity
           in
           the
           
             Roman
             Church
          
           ,
           if
           they
           cannot
           prevent
           the
           falling
           of
           their
           members
           into
           such
           dangerous
           Schisms
           ?
           To
           what
           purpose
           is
           it
           to
           tell
           us
           of
           
             one
             Head
             of
             the
             Church
             to
             whom
             all
             must
             submit
             ,
          
           if
           there
           have
           been
           several
           pretenders
           to
           that
           Headship
           ,
           and
           the
           Church
           hath
           been
           a
           long
           time
           divided
           ,
           which
           of
           them
           was
           the
           true
           ?
           Unless
           all
           their
           Vnity
           comes
           to
           this
           at
           last
           ,
           that
           they
           have
           an
           excellent
           Vnity
           among
           
           them
           if
           they
           could
           all
           agree
           :
           And
           such
           an
           Vnity
           may
           be
           had
           any
           where
           .
           But
           if
           all
           were
           agreed
           ,
           what
           need
           any
           means
           of
           agreement
           by
           
             one
             universal
             Head
          
           ?
           or
           what
           can
           that
           
             universal
             Head
          
           signifie
           to
           making
           Vnity
           ,
           when
           his
           title
           to
           his
           Headship
           becomes
           a
           cause
           of
           greater
           divisions
           ?
           May
           not
           we
           say
           upon
           better
           grounds
           ,
           that
           taking
           away
           the
           Popes
           authority
           would
           tend
           much
           more
           to
           the
           peace
           of
           the
           Church
           ,
           since
           that
           hath
           been
           the
           cause
           of
           so
           great
           disturbances
           in
           the
           world
           and
           is
           to
           this
           day
           of
           one
           of
           the
           greatest
           differences
           between
           the
           several
           parts
           of
           the
           
             Catholick
             Church
          
           ?
           For
           as
           things
           now
           stand
           in
           the
           
             Christian
             World
          
           ,
           the
           Bishop
           of
           Rome
           is
           so
           far
           from
           being
           the
           Fountain
           of
           Vnity
           ,
           that
           he
           is
           much
           rather
           the
           Head
           of
           Contention
           and
           the
           great
           cause
           of
           the
           divisions
           of
           the
           
             Christian
             Church
          
           .
        
         
           §
           .
           7.
           3.
           
           The
           differences
           have
           been
           as
           great
           in
           the
           Roman
           Church
           as
           out
           of
           it
           ,
           
           both
           as
           to
           matters
           of
           order
           and
           doctrine
           .
        
         
           (
           1.
           
           For
           
             matters
             of
             Order
             and
             Government
          
           ;
           Have
           not
           the
           controversies
           between
           the
           Regulars
           and
           Seculars
           among
           them
           even
           here
           in
           England
           been
           managed
           with
           as
           much
           heat
           and
           warmth
           ,
           as
           to
           matter
           of
           
             Episcopal
             jurisdiction
          
           ,
           as
           between
           those
           of
           the
           Church
           of
           England
           and
           the
           dissenters
           from
           it
           ?
           Neither
           is
           this
           any
           lately
           started
           controversie
           among
           them
           ,
           but
           hath
           continued
           ever
           since
           the
           prevalency
           of
           the
           
             Mendicant
             
             Fryers
          
           and
           their
           pretences
           of
           exemptions
           from
           
             Episcopal
             jurisdiction
          
           ,
           and
           encroaching
           upon
           the
           office
           of
           the
           
             Parochial
             Clergy
          
           .
           For
           no
           sooner
           did
           the
           Fryers
           begin
           publickly
           under
           pretence
           of
           priviledges
           to
           take
           upon
           them
           to
           Preach
           ,
           
             without
             licence
             from
             the
             Bishops
          
           ,
           where
           they
           pleased
           ,
           and
           to
           take
           other
           offices
           of
           the
           
             Parochial
             Clergy
          
           out
           of
           their
           hands
           ,
           but
           great
           opposition
           was
           made
           against
           them
           ,
           by
           all
           the
           learned
           men
           who
           were
           friends
           to
           the
           
             Episcopal
             power
          
           ,
           and
           the
           peace
           of
           the
           Church
           .
           Which
           being
           a
           matter
           of
           concernment
           for
           us
           to
           understand
           ,
           I
           shall
           give
           a
           faithful
           account
           of
           it
           ,
           from
           the
           best
           Writers
           of
           their
           own
           Church
           .
           Assoon
           as
           the
           
             Monastick
             orders
          
           were
           found
           to
           be
           very
           serviceable
           to
           the
           Interests
           of
           the
           Court
           of
           Rome
           ,
           it
           was
           thought
           convenient
           to
           keep
           them
           in
           an
           immediate
           dependence
           upon
           the
           Pope
           in
           whatever
           Countrey
           they
           were
           .
           From
           hence
           came
           the
           great
           favour
           of
           Popes
           to
           them
           ,
           and
           their
           willingness
           to
           grant
           them
           almost
           what
           priviledges
           they
           desired
           ,
           because
           receiving
           them
           only
           from
           the
           plenitude
           of
           the
           
             Popes
             power
          
           ,
           they
           were
           obliged
           to
           maintain
           and
           defend
           that
           from
           whence
           they
           derived
           them
           .
           At
           first
           ,
           when
           they
           led
           a
           more
           properly
           
             Monastick
             life
          
           ,
           the
           priviledges
           granted
           them
           seem
           to
           be
           nothing
           else
           but
           exempting
           them
           from
           some
           troubles
           which
           were
           inconsistent
           with
           it
           ,
           either
           relating
           to
           their
           persons
           or
           the
           estates
           they
           
           enjoyed
           .
           After
           this
           ,
           they
           began
           to
           complain
           of
           the
           numbers
           of
           people
           flocking
           to
           their
           Churches
           as
           inconsistent
           with
           their
           private
           and
           retired
           life
           ;
           from
           hence
           we
           first
           read
           that
           publick
           Masses
           by
           the
           Bishop
           were
           forbid
           in
           Monasteries
           ,
           
           to
           prevent
           a
           concourse
           of
           people
           and
           especially
           of
           Women
           to
           them
           .
           But
           a
           long
           time
           after
           this
           they
           lived
           in
           subjection
           to
           the
           Bishops
           ,
           and
           meddled
           no
           more
           in
           Ecclesiastical
           than
           in
           
             Secular
             matters
          
           .
           
           So
           
             Charles
             M.
          
           in
           his
           
             Capitular
             ,
             commands
             them
             to
             keep
             within
             their
             Monasteries
             ,
             to
             be
             subject
             to
             their
             Bishops
             ,
             and
             to
             meddle
             in
             no
             Ecclesiastical
             matters
             without
             the
             express
             command
             of
             the
             Bishop
             .
          
           But
           as
           the
           Popes
           increased
           their
           authority
           ,
           the
           Monks
           inlarged
           their
           priviledges
           ,
           and
           procured
           exemptions
           from
           
             Episcopal
             jurisdiction
          
           ;
           which
           yet
           was
           not
           pleasing
           to
           those
           who
           valued
           the
           Churches
           peace
           above
           the
           priviledges
           of
           the
           Monastick
           orders
           .
           These
           exemptions
           are
           therefore
           highly
           condemned
           by
           St.
           Bernard
           ,
           
           though
           a
           Monk
           himself
           ,
           
             as
             tending
             to
             the
             dissolution
             of
             the
             Ecclesiastical
             Government
             ,
          
           and
           by
           
             Ivo
             Carnotensis
          
           ,
           who
           saith
           ,
           
           
             he
             grew
             weary
             of
             his
             Episcopal
             Government
             by
             reason
             of
             them
             .
             Petrus
             Blesensis
             ,
          
           hath
           an
           Epistle
           written
           to
           
             Pope
             Alexander
          
           3.
           in
           the
           name
           of
           
             Richard
             Archbishop
             of
             Canterbury
          
           ,
           
           against
           the
           
             Abbot
             of
             Malmsbury
          
           ,
           who
           refused
           subjection
           to
           the
           Bishop
           of
           Salisbury
           ,
           and
           being
           cited
           by
           the
           Archbishop
           
           to
           appear
           before
           him
           for
           his
           contempt
           ;
           he
           declared
           he
           would
           be
           subject
           to
           none
           but
           the
           Pope
           ,
           and
           said
           ,
           
             they
             were
             pittiful
             Abbots
             who
             did
             not
             wholly
             exempt
             themselves
             from
             the
             Bishops
             power
             ;
             when
             they
             might
             for
             an
             annual
             pension
             to
             the
             Pope
             obtain
             an
             absolute
             exemption
             .
          
           Therefore
           the
           Archbishop
           saith
           ,
           
             it
             was
             time
             for
             them
             to
             complain
             ,
             because
             this
             contagion
             did
             spread
             it self
             far
             ,
             and
             the
             Abbots
             set
             themselves
             against
             their
             Bishops
             and
             Metropolitans
             :
             and
             the
             Popes
             by
             indulging
             these
             things
             ,
             did
             command
             disobedience
             and
             Rebellion
             ,
             and
             arm
             the
             Children
             against
             their
             Fathers
          
           ;
           but
           these
           and
           many
           other
           complaints
           signified
           nothing
           in
           the
           Court
           of
           Rome
           as
           long
           as
           their
           profit
           and
           interest
           were
           advanced
           by
           it
           .
           And
           although
           we
           read
           of
           many
           affronts
           which
           the
           Monks
           put
           upon
           the
           Bishops
           ,
           before
           the
           time
           of
           the
           
             Mendicant
             Fryers
          
           ,
           yet
           their
           insolency
           grew
           the
           highest
           when
           they
           took
           upon
           them
           to
           Preach
           in
           
             Parochial
             Churches
          
           and
           hear
           Confessions
           without
           the
           Bishops
           leave
           .
           Thence
           the
           Vniversity
           of
           Paris
           ,
           published
           the
           Book
           ,
           
             De
             periculis
             novissimorum
             temporum
          
           ,
           which
           although
           written
           by
           
             S.
             Amour
          
           ,
           went
           abroad
           in
           the
           name
           of
           all
           the
           Divines
           there
           ,
           as
           appears
           by
           the
           beginning
           of
           it
           :
           wherein
           a
           Character
           is
           given
           of
           those
           persons
           ,
           who
           should
           make
           
             the
             last
             times
             so
             troublesome
          
           ,
           
           
             they
             
               should
               be
               lovers
               of
               themselves
            
             ,
             not
             enduring
             reproof
             ,
             covetous
             both
             of
             riches
             
             and
             applause
             ,
             high-minded
             ,
             because
             they
             would
             not
             be
             in
             subjection
             to
             the
             Bishops
             ,
             
             but
             be
             set
             before
             them
             :
             and
             therefore
             disobedient
             to
             their
             spiritual
             Fathers
             .
             And
             such
             as
             these
             are
             said
             to
             
               creep
               into
               houses
            
             ,
             which
             the
             ordinary
             Gloss
             expounds
             of
             those
             who
             enter
             into
             the
             houses
             of
             those
             who
             are
             under
             anothers
             charge
             :
             these
             enter
             not
             
               by
               the
               door
            
             as
             
               the
               Rectors
            
             of
             Churches
             do
             ,
             but
             steal
             into
             them
             like
             Thieves
             and
             Robbers
             ,
             and
             
               leading
               captive
               silly
               women
            
             ,
             is
             their
             setting
             them
             against
             the
             Bishops
             ,
             and
             perswading
             them
             to
             a
             Monastick
             life
             .
             These
             are
             likewise
             
               false
               teachers
            
             ,
             who
             though
             never
             so
             learned
             and
             holy
             ,
             teach
             without
             being
             sent
             ;
             and
             none
             are
             duly
             sent
             ,
             but
             such
             as
             are
             chosen
             and
             authorised
             by
             the
             Church
             ;
             such
             as
             Bishops
             and
             Presbyters
             are
             ,
             the
             one
             succeeding
             the
             Apostles
             ,
             the
             other
             the
             72
             Disciples
             ,
             and
             afterwards
             they
             deny
             that
             the
             Pope
             himself
             can
             give
             any
             power
             to
             others
             to
             meddle
             in
             the
             charge
             of
             a
             Parish
             or
             in
             Preaching
             among
             them
             ,
             but
             where
             they
             are
             invited
             to
             it
             ;
             because
             Bishops
             themselves
             cannot
             otherwise
             act
             out
             of
             their
             own
             Dioceses
             ;
             and
             that
             the
             Pope
             in
             this
             case
             doth
             injury
             by
             violating
             the
             rights
             of
             others
             :
             and
             if
             he
             should
             go
             about
             to
             destroy
             what
             the
             Prophets
             and
             Apostles
             have
             taught
             ,
             he
             would
             erre
             in
             so
             doing
             .
             Besides
             ,
             say
             they
             ,
             if
             these
             
             
               Praedicant
               Fryers
            
             have
             a
             liberty
             to
             Preach
             where
             they
             please
             ,
             they
             are
             all
             
               universal
               Bishops
            
             ;
             and
             because
             maintenance
             is
             due
             to
             all
             who
             Preach
             ,
             the
             people
             will
             be
             bound
             to
             pay
             procurations
             to
             them
             ,
             which
             will
             be
             an
             unreasonable
             burden
             upon
             them
             .
             Many
             other
             Arguments
             they
             use
             against
             this
             new
             sort
             of
             
               Itinerant
               Preachers
            
             ,
             and
             represent
             the
             dangers
             that
             came
             to
             the
             Church
             by
             them
             at
             large
             :
             wherein
             they
             describe
             them
             as
             a
             kind
             of
             
               hypocritical
               Sectaries
            
             ,
             
             that
             abused
             the
             people
             under
             a
             fair
             shew
             and
             pretence
             of
             Religion
             ,
             having
             ,
             as
             they
             say
             ,
             
               a
               form
               of
               Godliness
               ,
               but
               denying
               the
               power
               of
               it
               :
            
             and
             that
             the
             persecution
             of
             the
             Church
             by
             them
             would
             be
             equal
             ,
             to
             what
             it
             was
             ,
             by
             Tyrants
             and
             open
             Hereticks
             ;
             because
             they
             are
             familiar
             enemies
             ,
             and
             do
             mischief
             under
             a
             shew
             of
             kindness
             .
             And
             that
             one
             of
             the
             great
             dangers
             of
             the
             Church
             by
             them
             would
             be
             ,
             their
             
               possessing
               Princes
               and
               people
               with
               prejudices
               against
               the
               Government
               of
               the
               Church
               by
               the
               Bishops
               ,
            
             
             which
             ,
             having
             done
             ,
             they
             can
             more
             easily
             lead
             them
             into
             errours
             both
             against
             faith
             and
             a
             good
             life
             .
             That
             their
             way
             of
             dealing
             is
             first
             with
             the
             women
             ,
             
             and
             by
             them
             seducing
             the
             men
             ,
             
               as
               the
               Devil
               first
               tempted
            
             Eve
             
               and
               by
               her
            
             Adam
             ;
             and
             when
             they
             have
             once
             seduced
             them
             ,
             they
             tye
             them
             by
             oathes
             and
             vows
             ,
             not
             to
             hearken
             to
             the
             counsel
             of
             their
             Bishops
             ,
             or
             
             those
             who
             have
             the
             care
             of
             their
             souls
             ▪
             That
             the
             Bishops
             ought
             to
             suppress
             these
             ,
             and
             call
             in
             the
             publick
             help
             to
             do
             it
             ,
             and
             to
             purge
             their
             Dioceses
             of
             them
             :
             
             and
             that
             if
             they
             do
             it
             not
             ,
             
             
               the
               blood
               of
               the
               people
               will
               be
               required
               of
               them
               ,
            
             and
             destruction
             will
             come
             upon
             them
             for
             it
             :
             and
             though
             Princes
             and
             people
             had
             taken
             their
             part
             ,
             
             that
             ought
             not
             to
             discourage
             them
             :
             but
             their
             folly
             ought
             to
             be
             made
             manifest
             to
             all
             men
             .
             
             After
             this
             ,
             they
             lay
             down
             the
             means
             to
             be
             used
             for
             suppressing
             them
             ,
             and
             the
             signes
             for
             their
             discovery
             ;
             saying
             ,
             that
             
               they
               are
               idle
               persons
               ,
               busie
               bodies
               ,
            
             
             
               wandring
               beggars
            
             ,
             against
             the
             Apostles
             express
             command
             ,
             
             who
             would
             have
             all
             such
             excluded
             the
             Church
             as
             
               disorderly
               livers
            
             :
             and
             therefore
             conclude
             with
             an
             earnest
             exhortation
             to
             all
             who
             have
             a
             care
             of
             the
             Church
             to
             rise
             up
             against
             them
             ;
             as
             the
             pernicious
             enemies
             of
             its
             peace
             and
             welfare
             .
          
           All
           these
           things
           which
           are
           only
           summarily
           comprehended
           in
           that
           Book
           ,
           are
           very
           largely
           insisted
           upon
           by
           
             Gul.
             de
             Sancto
             Amore
          
           in
           another
           Book
           entituled
           ,
           
             Collections
             of
             Holy
             Scripture
          
           ,
           which
           is
           wholly
           upon
           this
           subject
           .
           The
           
             Mendicant
             Fryers
          
           being
           thus
           assaulted
           ,
           endeavoured
           to
           defend
           themselves
           as
           well
           as
           they
           could
           ,
           and
           made
           choice
           of
           the
           best
           wits
           among
           them
           for
           their
           Champions
           ,
           such
           as
           Bonaventure
           ,
           and
           Aquinas
           then
           
           were
           ,
           who
           undertook
           their
           cause
           ;
           and
           were
           fain
           to
           shelter
           themselves
           under
           the
           
             plenitude
             of
             the
             Popes
             power
          
           ;
           by
           which
           means
           they
           were
           sure
           to
           have
           the
           Pope
           on
           their
           side
           ;
           but
           his
           Authority
           was
           here
           no
           means
           of
           Vnity
           ,
           for
           the
           controversie
           continued
           long
           after
           ,
           and
           was
           managed
           with
           great
           heat
           on
           both
           sides
           .
        
         
           §
           .
           8.
           
           Upon
           the
           great
           complaint
           of
           the
           priviledges
           and
           exemptions
           which
           the
           
             Monastick
             orders
          
           had
           obtained
           from
           the
           Popes
           ,
           
           Clement
           5.
           promised
           to
           have
           this
           business
           discussed
           in
           the
           Council
           of
           Vienna
           ;
           and
           to
           that
           end
           gave
           order
           to
           several
           learned
           men
           to
           write
           about
           it
           ,
           among
           whom
           particularly
           
             Durandus
             Mimatensis
          
           writ
           a
           large
           discourse
           (
           not
           mentioned
           by
           Possevin
           )
           but
           Printed
           
             A.
             D.
          
           1545.
           
           
             wherein
             he
             perswades
             the
             Pope
             to
             revoke
             all
             such
             exemptions
             ,
             because
             they
             were
             contrary
             to
             the
             ancient
             Canons
             of
             the
             Church
             ,
             whereby
             from
             the
             Apostles
             times
             ,
             all
             places
             and
             persons
             whatsoever
             were
             immediately
             under
             the
             jurisdiction
             of
             the
             Bishops
             ;
             and
             that
             the
             Pope
             neither
             ought
             ,
             nor
             could
             change
             this
             order
             of
             the
             Church
             .
             Because
             the
             order
             of
             Bishops
             being
             appointed
             to
             prevent
             Schisms
             in
             the
             Church
             ,
             it
             could
             not
             attain
             its
             end
             ,
             if
             any
             persons
             were
             exempted
             from
             their
             jurisdiction
             .
             And
             if
             it
             were
             in
             the
             Popes
             power
             to
             grant
             such
             exemptions
             ,
             it
             were
             by
             no
             means
             expedient
             
             to
             do
             it
             ;
             because
             the
             order
             of
             the
             Church
             would
             be
             destroyed
             by
             it
             ,
             the
             Bishops
             contemned
             ,
             and
             the
             Church
             divided
             ;
             and
             if
             the
             Monastick
             Orders
             paid
             no
             obedience
             to
             the
             Bishops
             ,
             the
             people
             would
             soon
             learn
             by
             their
             example
             to
             disobey
             them
             too
             .
             And
             supposing
             it
             had
             been
             expedient
             before
             ,
             it
             could
             not
             be
             so
             then
             ,
             because
             though
             the
             
               Monastick
               orders
            
             were
             founded
             in
             a
             
               state
               of
               poverty
            
             ,
             yet
             now
             those
             who
             were
             in
             them
             were
             arrived
             at
             such
             a
             height
             of
             intolerable
             pride
             and
             arrogance
             ,
             that
             not
             only
             their
             Abbots
             and
             Priors
             ,
             but
             the
             Fryers
             thought
             themselves
             equal
             to
             Bishops
             ,
             and
             fit
             to
             be
             preferred
             before
             other
             
               Ecclesiastical
               persons
            
             .
          
           Thus
           far
           Durandus
           :
           and
           
             Aegidius
             Romanus
          
           at
           the
           same
           time
           writ
           a
           Book
           against
           the
           Exemptions
           of
           Fryers
           ;
           Against
           both
           of
           them
           Iacobus
           the
           Abbot
           of
           the
           Cistercians
           writt
           a
           defence
           of
           Exemptions
           ,
           which
           was
           published
           in
           Vienna
           in
           the
           time
           of
           the
           Council
           .
           This
           matter
           was
           hotly
           debated
           in
           that
           Council
           ,
           but
           the
           Pope
           would
           not
           yield
           to
           the
           revocation
           of
           them
           :
           but
           renews
           a
           Bull
           of
           Boniface
           8.
           for
           qualifying
           and
           composing
           the
           differences
           that
           had
           happened
           to
           the
           great
           scandal
           of
           the
           Church
           about
           them
           :
           
           
             wherein
             he
             takes
             notice
             of
             several
             Bulls
             before
             ,
             which
             had
             taken
             no
             effect
             (
             so
             excellent
             an
             instrument
             of
             peace
             is
             the
             
               Popes
               Authority
            
             )
             and
             that
             of
             a
             
             long
             time
             a
             
               most
               grievous
               and
               dangerous
               discord
            
             had
             been
             between
             the
             Bishops
             and
             
               Parochial
               Clergy
            
             on
             one
             part
             ,
             and
             the
             
               Preaching
               Fryers
            
             on
             the
             other
             .
             Therefore
             the
             Pope
             very
             wisely
             considering
             ,
             
               how
               full
               of
               danger
               ,
               how
               prejudicial
               to
               the
               Church
               ,
            
             how
             
               displeasing
               to
               God
               so
               great
               a
               discord
               was
            
             ;
             and
             resolving
             wholly
             to
             remove
             it
             for
             the
             future
             ,
             by
             his
             Apostolical
             authority
             doth
             appoint
             and
             command
             ,
             that
             the
             Fryers
             should
             have
             liberty
             to
             Preach
             in
             all
             Churches
             ,
             Places
             ,
             and
             publick
             Streets
             at
             any
             other
             hour
             but
             that
             wherein
             the
             Bishops
             did
             Preach
             ,
             or
             did
             command
             others
             to
             Preach
             ,
             without
             a
             particular
             license
             to
             Preach
             then
          
           :
           A
           greater
           instance
           of
           the
           discords
           which
           have
           been
           in
           the
           
             Roman
             Church
          
           ,
           nor
           of
           the
           insufficiency
           of
           the
           Popes
           Authority
           for
           the
           cure
           of
           them
           can
           hardly
           be
           produced
           than
           this
           is
           .
           The
           Popes
           were
           forced
           to
           say
           and
           unsay
           ,
           and
           retract
           their
           own
           grants
           ,
           to
           mitigate
           and
           qualifie
           them
           and
           all
           to
           no
           purpose
           ,
           for
           the
           differences
           continued
           as
           great
           notwithstanding
           them
           .
           The
           first
           Pope
           who
           interposed
           in
           this
           quarrel
           was
           Gregory
           9.
           who
           upon
           complaint
           made
           by
           the
           Fryers
           of
           the
           Bishops
           exercising
           their
           jurisdiction
           over
           them
           in
           several
           things
           mentioned
           as
           grievances
           by
           them
           ,
           
           he
           publishes
           two
           Bulls
           or
           
             decretal
             Epistles
          
           to
           forbid
           the
           Bishops
           doing
           it
           for
           the
           future
           :
           upon
           this
           
           the
           Fryers
           openly
           contemn
           the
           Bishops
           ,
           and
           Preach
           where
           they
           please
           ,
           and
           hear
           confessions
           ,
           and
           bury
           the
           dead
           in
           spight
           of
           them
           ;
           and
           the
           
             Parochial
             Clergy
             .
             Innocent
             4.
          
           finding
           how
           necessary
           their
           help
           was
           to
           him
           in
           the
           Controversies
           between
           him
           and
           the
           Emperour
           ,
           
           confirms
           the
           same
           priviledges
           to
           them
           :
           by
           which
           they
           grew
           so
           insolent
           ,
           that
           they
           called
           the
           
             Parish
             Priests
          
           ,
           as
           
             Matthew
             Paris
          
           relates
           ,
           
             Ideots
             ,
             Dunces
             ,
             Drunkards
             ,
             Blind
             guids
          
           ;
           and
           would
           make
           the
           people
           believe
           that
           all
           knowledge
           and
           sanctity
           was
           only
           among
           them
           :
           
           insomuch
           that
           in
           
             Petrus
             de
             Vineis
          
           who
           lived
           in
           that
           Age
           and
           was
           Chancellour
           to
           the
           Emperour
           ,
           we
           read
           a
           miserable
           complaint
           of
           the
           Parochial
           Clergy
           against
           the
           Fryers
           ,
           viz.
           that
           
             by
             these
             means
             they
             were
             brought
             under
             the
             greatest
             contempt
             to
             the
             general
             scandal
             of
             Religion
             ;
             they
             expressing
             the
             most
             bitter
             hatred
             against
             them
             imaginable
             ,
             reproaching
             their
             lives
             ,
             and
             lessening
             their
             dues
             so
             as
             they
             were
             brought
             to
             nothing
             by
             it
             ;
             and
             they
             were
             made
             a
             laughing
             stock
             to
             all
             people
             ;
             that
             they
             took
             away
             the
             main
             of
             their
             imployment
             from
             them
             ,
             and
             drew
             away
             the
             People
             from
             the
             Churches
             to
             the
             Convents
             ,
             teling
             them
             the
             word
             of
             God
             was
             to
             be
             heard
             only
             among
             them
             .
             That
             they
             had
             nothing
             now
             left
             to
             do
             but
             to
             pull
             down
             their
             Churches
             ;
             in
             which
             they
             had
             scarce
             any
             thing
             left
             besides
             a
             Bell
             and
             an
             old
             resty
             Image
             ,
             but
             these
             holy
             Fryers
             ,
             
             while
             they
             had
             nothing
             ,
             possessed
             all
             things
             ,
             and
             professing
             poverty
             were
             extreamly
             rich
             .
          
           But
           Innocent
           4.
           a
           little
           before
           his
           death
           being
           wearied
           by
           the
           complaints
           of
           the
           Bishops
           and
           Clergy
           ,
           revoked
           the
           priviledges
           which
           he
           had
           so
           largely
           granted
           to
           the
           Fryers
           ,
           and
           confined
           them
           within
           certain
           limits
           ,
           
             forbidding
             them
             to
             draw
             away
             the
             people
             from
             their
             Parish
             Churches
             upon
             Sundayes
             and
             Holy-dayes
             ,
             or
             admitting
             any
             to
             pennance
             who
             had
             not
             first
             confessed
             to
             their
             Parish-priest
             :
          
           
           but
           the
           Fryers
           were
           as
           far
           from
           being
           pacified
           by
           this
           ,
           as
           the
           Clergy
           were
           by
           the
           former
           ;
           for
           therein
           the
           Pope
           upbraids
           them
           
             with
             violating
             the
             rights
             of
             others
             ,
             with
             blaspheaming
             Religion
             by
             such
             actions
             ,
             displeasing
             God
             ,
             and
             drawing
             the
             souls
             of
             the
             faithful
             to
             perdition
             :
          
           but
           he
           dying
           assoon
           as
           they
           had
           notice
           of
           this
           Bull
           ,
           they
           said
           ,
           it
           was
           a
           just
           judgement
           of
           God
           upon
           him
           for
           revoking
           their
           priviledges
           .
           And
           Alexander
           4.
           was
           no
           sooner
           settled
           in
           his
           Chair
           but
           they
           procured
           another
           Bull
           from
           him
           to
           call
           in
           that
           of
           
             Innocent
             4.
          
           and
           immediately
           to
           suspend
           all
           execution
           of
           it
           ;
           but
           this
           did
           not
           satisfie
           them
           ,
           for
           they
           boasted
           they
           had
           killed
           
             Pope
             Innocent
          
           by
           their
           Prayers
           ,
           and
           that
           the
           
             V.
             Mary
             ,
             every
             time
             they
             invocated
             her
             name
             ;
             turned
             to
             her
             Son
             and
             said
             ,
             Son
             hear
             them
             :
          
           upon
           which
           Innocent
           was
           presently
           struck
           with
           a
           Palsie
           and
           dyed
           ;
           from
           whence
           arose
           
           a
           saying
           in
           the
           Court
           of
           
             Rome
             ,
             from
             the
             Fryers
             Letanies
             good
             Lord
             deliver
             us
             .
          
           This
           is
           related
           as
           true
           by
           
             Bzovius
             ,
             ad
             A.
             D.
          
           1254.
           but
           is
           looked
           on
           as
           a
           fable
           of
           the
           Fryers
           ,
           by
           D'attichy
           ,
           
           Raynaldus
           ,
           du
           Boulay
           and
           others
           of
           any
           judgement
           among
           them
           .
           But
           this
           Bull
           of
           Alexander
           ,
           nor
           all
           the
           rest
           he
           made
           for
           their
           sakes
           could
           make
           the
           Bishops
           and
           the
           Clergy
           give
           up
           their
           rights
           ;
           for
           in
           the
           time
           of
           Martin
           4.
           the
           Fryers
           procured
           another
           Bull
           for
           
             hearing
             Confessions
             without
             license
             from
             the
             Bishops
             ,
          
           
           upon
           which
           the
           contention
           increased
           between
           the
           Bishops
           and
           the
           Fryers
           ;
           insomuch
           ,
           that
           not
           waiting
           the
           Popes
           revocation
           of
           his
           grant
           which
           he
           was
           inclined
           to
           by
           the
           perswasions
           of
           the
           Bishop
           of
           Amiens
           ,
           
           they
           called
           a
           Synod
           of
           the
           
             Gallican
             Church
          
           at
           
             Paris
             ,
             A.
             D.
          
           1284.
           wherein
           the
           Archbishop
           of
           Bourges
           being
           president
           ,
           declared
           to
           them
           ,
           
             that
             being
             Pastors
             of
             the
             flock
             ,
             they
             ought
             to
             lay
             down
             their
             lives
             for
             their
             sheep
             ,
             and
             not
             to
             suffer
             the
             encroachments
             were
             made
             upon
             them
             by
             the
             Fryers
             ;
             by
             whom
             all
             things
             were
             brought
             to
             confusion
             in
             the
             Church
             :
             that
             they
             had
             used
             all
             fair
             wayes
             of
             prevailing
             with
             them
             by
             the
             intreaties
             of
             the
             King
             and
             Nobles
             ,
             to
             forbear
             such
             intrusions
             into
             their
             offices
             as
             they
             were
             continually
             guilty
             of
             ;
             but
             all
             to
             no
             purpose
             ,
             they
             still
             defending
             themselves
             by
             
               Papal
               
               priviledges
            
             ;
             whereas
             there
             had
             been
             contrary
             Bulls
             to
             another
             granted
             at
             Rome
             .
          
           And
           it
           was
           then
           agreed
           among
           them
           ,
           that
           they
           should
           maintain
           their
           
             own
             office
          
           against
           the
           Fryers
           incroachments
           ,
           by
           which
           the
           contention
           increased
           to
           so
           great
           a
           height
           ,
           that
           many
           invectives
           ,
           
           Apologies
           ,
           and
           libels
           were
           published
           one
           against
           another
           ,
           
             to
             the
             great
             disgrace
          
           (
           saith
           
             Meyerus
             )
             of
             the
             whole
             Ecclesiastical
             Order
             .
          
           Upon
           which
           Pope
           Martin
           endeavoured
           an
           accommodation
           by
           another
           Bull
           wherein
           he
           required
           ,
           
             that
             all
             Parishioners
             should
             Confess
             to
             their
             own
             Parish
             Priest
             at
             least
             once
             a
             year
             .
          
           But
           this
           was
           as
           far
           from
           making
           peace
           as
           any
           before
           ;
           therefore
           from
           Boniface
           8.
           the
           Fryers
           procured
           a
           new
           Bull
           of
           priviledges
           ,
           
             which
             absolutely
             nulls
             all
             the
             former
             Bulls
             of
             restriction
             and
             limitation
             ,
             and
             by
             the
             fulness
             of
             his
             Apostolical
             power
             doth
             exempt
             them
             from
             all
             manner
             of
             power
             or
             jurisdiction
             of
             the
             Bishops
             ,
             or
             any
             other
             
               Ecclesiastical
               persons
            
             ,
             and
             decrees
             that
             they
             were
             immediately
             subject
             to
             the
             Pope
             and
             to
             none
             else
             .
          
           And
           yet
           this
           Pope
           himself
           not
           many
           years
           after
           ,
           retracted
           this
           Bull
           ,
           and
           set
           forth
           that
           ,
           which
           Clement
           5.
           renewed
           in
           order
           to
           the
           composing
           this
           difference
           ,
           which
           had
           now
           to
           the
           great
           demonstration
           of
           their
           Vnity
           and
           the
           
             Popes
             Authority
          
           continued
           with
           great
           violence
           above
           fifty
           years
           :
           and
           was
           far
           from
           being
           ended
           by
           
           this
           Bull
           ;
           for
           Benedict
           11.
           in
           another
           published
           on
           the
           same
           occasion
           ,
           
           saith
           ,
           
             that
             instead
             of
             peace
             troubles
             arose
             by
             it
             ,
             instead
             of
             unity
             and
             concord
             ,
             greater
             divisions
             and
             disturbances
             :
             and
             by
             cutting
             off
             one
             head
             of
             the
          
           Hydra
           ,
           
             seven
             more
             came
             into
             its
             room
             .
          
           Are
           not
           the
           Popes
           great
           Peace-makers
           the
           mean
           while
           !
           Therefore
           he
           resolves
           to
           try
           what
           the
           other
           way
           would
           do
           ,
           and
           again
           inlarges
           the
           priviledges
           of
           the
           Fryers
           ,
           which
           being
           sound
           as
           unsuccessful
           as
           ever
           ;
           
             Clement
             5.
          
           resumes
           the
           Constitution
           of
           Boniface
           which
           this
           Pope
           condemned
           ,
           and
           to
           as
           little
           purpose
           as
           the
           other
           had
           done
           before
           .
           And
           now
           let
           us
           soberly
           consider
           whether
           there
           hath
           not
           alwayes
           been
           an
           
             admirable
             Vnity
          
           in
           the
           
             Roman
             Church
          
           ,
           or
           if
           divisions
           have
           arose
           ,
           a
           ready
           means
           to
           suppress
           them
           ?
           Here
           we
           have
           the
           Popes
           interposing
           ,
           by
           Bull
           after
           Bull
           ,
           and
           so
           far
           from
           ending
           the
           differences
           that
           occasioned
           them
           ,
           that
           they
           begot
           more
           ,
           which
           made
           the
           Popes
           contradict
           one
           another
           ,
           nay
           the
           same
           Pope
           to
           contradict
           himself
           ,
           and
           so
           the
           differences
           became
           greater
           than
           they
           were
           at
           first
           .
           And
           after
           all
           these
           Bulls
           we
           find
           the
           very
           same
           Controversie
           at
           as
           great
           a
           height
           in
           England
           and
           Ireland
           as
           ever
           it
           had
           been
           in
           France
           or
           Germany
           ;
           
           Wadding
           saith
           ,
           
             it
             went
             so
             high
             that
             the
             Bishops
             and
             Clergy
             here
             would
             not
             suffer
             the
             Fryers
             to
             enjoy
             any
             of
             the
             priviledges
             granted
             them
             by
             the
             Popes
             :
          
           
           which
           caused
           an
           appeal
           to
           the
           Pope
           made
           by
           the
           Fryers
           ,
           to
           whom
           in
           behalf
           of
           the
           Clergy
           was
           sent
           
             Richard
             Fitz-Ralph
          
           the
           learned
           Bishop
           of
           Armagh
           ,
           best
           known
           by
           the
           name
           of
           Armachanus
           ,
           who
           there
           with
           great
           smartness
           opposed
           the
           Fryers
           to
           the
           Popes
           face
           in
           a
           long
           and
           set
           discourse
           still
           extant
           ;
           
           
             wherein
             he
             gives
             an
             account
             that
             coming
             to
             London
             about
             some
             business
             of
             his
             See
             ,
             he
             found
             great
             disputes
             about
             the
             priviledges
             of
             the
             Fryers
             ;
             and
             being
             desired
             to
             Preach
             ,
             he
             made
             seven
             or
             eight
             Sermons
             wherein
             he
             declared
             his
             mind
             against
             them
             ,
             both
             as
             to
             their
             Order
             and
             Priviledges
             ;
             in
             which
             he
             followed
             the
             doctrine
             of
             the
             Divines
             at
             Paris
             ,
             above
             an
             hundred
             years
             before
             delivered
             by
             them
             upon
             the
             like
             occasion
             ,
             asserting
             it
             not
             to
             be
             in
             the
             Popes
             power
             to
             grant
             such
             priviledges
             which
             destroy
             the
             rights
             of
             the
             
               Parochial
               Clergy
            
             ,
             or
             the
             jurisdiction
             of
             the
             Bishops
             .
          
           
           The
           Fryers
           charge
           him
           with
           
             Heresie
             ,
             as
             they
             are
             wont
             to
             do
             those
             who
             are
             wiser
             than
             themselves
             ,
          
           saith
           
             Boulay
             :
             Armachanus
          
           dyed
           at
           Avignon
           ,
           but
           so
           did
           not
           the
           Controversie
           with
           him
           ;
           although
           the
           Fryers
           seem
           to
           have
           had
           the
           better
           there
           ,
           they
           being
           the
           
             Popes
             Ianisaries
          
           and
           ready
           in
           all
           places
           to
           serve
           his
           turn
           :
           
           yet
           Walsingham
           saith
           ,
           
             it
             was
             not
             without
             corrupting
             the
             Popes
             Court
             by
             great
             bribes
             given
             by
             the
             Fryers
             ,
             that
             they
             obtained
             the
             confirmation
             of
             their
             
             priviledges
          
           ;
           yet
           seven
           years
           after
           ,
           Harpsfield
           saith
           ,
           
             this
             Controversie
             was
             referred
             to
             the
             Parliament
             to
             be
             determined
             .
          
           Very
           strange
           !
           that
           a
           Parliament
           in
           England
           should
           be
           thought
           a
           more
           likely
           means
           for
           Vnity
           in
           the
           Church
           than
           the
           Authority
           of
           so
           many
           Popes
           ,
           who
           had
           interposed
           in
           it
           for
           putting
           an
           issue
           to
           this
           difference
           .
           After
           
             Armachanus
             ,
             Wickliffe
          
           undertook
           this
           quarrel
           against
           the
           Fryers
           ,
           and
           made
           use
           of
           the
           same
           arguments
           against
           them
           ,
           which
           those
           who
           defended
           the
           Clergy
           had
           done
           before
           .
           
           For
           in
           his
           Book
           against
           the
           Orders
           of
           Fryers
           ,
           he
           particularly
           insists
           upon
           this
           ,
           
             That
             they
             for
             pride
             and
             covetise
             had
             drawen
             fro
             Curats
             there
             Office
             and
             Sacraments
             ,
             in
             which
             lyen
             winning
             or
             worship
             ,
             and
             so
             maken
             dissention
             betwixt
             Curats
             and
             there
             Ghostlié
             Childer
             .
          
           Which
           are
           his
           own
           words
           .
           But
           Wickliffe
           and
           his
           Disciples
           carrying
           the
           Controversies
           much
           farther
           to
           points
           of
           doctrine
           and
           other
           practices
           in
           the
           
             Roman
             Church
          
           ,
           made
           the
           other
           parties
           more
           quiet
           out
           of
           opposition
           to
           these
           whom
           they
           looked
           on
           as
           their
           common
           enemies
           .
           It
           may
           be
           therefore
           they
           will
           say
           ,
           
             that
             although
             the
             Popes
             Pastoral
             power
             may
             not
             alwayes
             cure
             their
             divisions
             ,
             yet
             the
             opposition
             of
             Hereticks
             makes
             them
             run
             together
             like
             a
             flock
             of
             sheep
          
           ;
           if
           this
           were
           true
           ,
           it
           seems
           they
           are
           more
           beholding
           to
           Hereticks
           for
           their
           Vnity
           ,
           than
           to
           the
           
             Popes
             Authority
          
           :
           but
           we
           shall
           find
           
           that
           neither
           one
           nor
           the
           other
           of
           these
           ,
           nor
           both
           together
           ,
           can
           keep
           them
           from
           divisions
           ,
           and
           those
           managed
           with
           as
           great
           animosity
           as
           we
           have
           ever
           found
           in
           the
           most
           differing
           Sects
           .
        
         
           §
           .
           9.
           
           Witness
           the
           proceedings
           between
           the
           Iesuits
           and
           the
           
             Secular
             Priests
          
           begun
           in
           
             Wisbich
             Castle
          
           in
           the
           latter
           end
           of
           
             Q.
             Elizabeths
             Reign
          
           ;
           
           when
           it
           came
           to
           a
           separation
           from
           each
           other
           ,
           about
           the
           authority
           of
           the
           Arch-Priest
           .
           And
           they
           mutually
           charged
           each
           other
           with
           being
           guilty
           
             of
             a
             horrible
             Schism
          
           ,
           
           maintained
           saith
           
             Watson
             ,
             by
             the
             Iesuits
          
           and
           
             Arch
             Priest
             ,
             with
             infinite
             violence
             ,
             much
             infamy
             for
             the
             time
             ,
             and
             innumerable
             particular
             wrongs
             thereupon
             not
             unknown
             to
             the
             meanest
             Catholick
             in
          
           England
           .
           The
           
             secular
             Priests
          
           finding
           themselves
           unjustly
           accused
           ,
           as
           they
           said
           ,
           to
           the
           Pope
           ,
           published
           a
           Book
           in
           Latin
           which
           they
           Dedicated
           to
           his
           Holiness
           ,
           called
           
             declaratio
             motuum
             &
             turbarum
          
           ,
           which
           saith
           Parsons
           in
           his
           answer
           called
           ,
           
             A
             manifestation
             of
             the
             great
             folly
             and
             bad
             spirit
             of
             certain
             in
          
           England
           
             calling
             themselves
             secular
             Priests
          
           ,
           
             is
             made
             up
             only
             of
             invectives
             ,
             and
             passionate
             words
             ,
             injurious
             ,
             and
             manifest
             false
             slanders
          
           ;
           they
           in
           their
           Reply
           charge
           Parsons
           with
           
             follie
             and
             madness
          
           ,
           and
           the
           
             highest
             degree
             of
             impudencie
          
           .
           If
           any
           one
           hath
           a
           mind
           to
           furnish
           himself
           with
           all
           the
           terms
           and
           phrases
           of
           scolding
           reproach
           
           and
           infamy
           ,
           he
           may
           find
           them
           in
           the
           Books
           they
           then
           writ
           against
           each
           other
           ;
           or
           if
           he
           thinks
           that
           too
           great
           a
           trouble
           ,
           he
           may
           meet
           with
           a
           goodly
           parcel
           of
           them
           put
           together
           out
           of
           
             Fa.
             Parsons
          
           his
           own
           writings
           by
           Watson
           at
           the
           end
           of
           the
           
             Reply
             to
             Parsons's
             Libell
          
           .
           The
           short
           account
           of
           the
           breach
           among
           them
           was
           this
           ;
           all
           the
           loud
           talk
           they
           made
           abroad
           concerning
           their
           cruel
           persecution
           ,
           could
           not
           hinder
           ambition
           ,
           and
           envy
           from
           having
           its
           effects
           among
           them
           ;
           from
           these
           first
           arose
           misunderstandings
           ,
           and
           then
           quarrels
           between
           the
           
             secular
             Priests
          
           and
           the
           Iesuits
           :
           from
           thence
           the
           Priests
           proceed
           to
           the
           framing
           a
           sodality
           ,
           (
           as
           they
           called
           it
           )
           among
           themselves
           ,
           the
           better
           to
           strengthen
           themselves
           against
           the
           Iesuits
           ;
           which
           they
           understanding
           prevail
           with
           one
           of
           the
           number
           of
           the
           
             associated
             Priests
          
           to
           betray
           their
           Councils
           ,
           him
           they
           send
           to
           Rome
           ,
           who
           in
           the
           name
           of
           all
           the
           Priests
           in
           England
           desired
           for
           the
           preventing
           differences
           for
           the
           future
           ,
           and
           the
           curing
           those
           that
           were
           already
           ,
           that
           there
           might
           be
           a
           Government
           and
           subordination
           settled
           among
           them
           .
           
             Fa.
             Parsons
          
           being
           then
           at
           Rome
           follows
           the
           matter
           close
           ,
           and
           represents
           to
           the
           Pope
           the
           necessity
           of
           it
           ,
           because
           of
           the
           great
           discords
           which
           were
           among
           them
           in
           England
           .
           Whereupon
           the
           Pope
           according
           to
           
             Fa.
             Parsons
          
           desire
           ,
           referrs
           the
           whole
           business
           to
           
             Cardinal
             Cajetan
          
           
           their
           Protector
           .
           Who
           being
           governed
           by
           the
           Iesuits
           pitched
           upon
           a
           person
           wholly
           at
           their
           devotion
           (
           as
           the
           seculars
           thought
           )
           which
           was
           Blackwell
           a
           man
           swayed
           altogether
           by
           Garnet
           Provincial
           of
           the
           Iesuits
           ;
           (
           well
           known
           for
           his
           zeal
           in
           the
           
             Catholick
             cause
          
           by
           suffering
           as
           one
           of
           their
           Martyrs
           in
           the
           
             Gunpowder
             Treason
          
           )
           and
           one
           of
           the
           Arch-Priests
           instructions
           was
           ,
           
             in
             all
             matters
             of
             moment
             to
             be
             advised
             by
             the
             Provincial
             of
             the
             Iesuits
             .
          
           The
           
             Secular
             Priests
          
           finding
           themselves
           thus
           over-reached
           by
           the
           cunning
           of
           the
           Iesuits
           ,
           and
           that
           they
           designed
           hereby
           wholly
           to
           govern
           their
           affairs
           ,
           make
           many
           demurrs
           to
           his
           Authority
           ,
           both
           concerning
           the
           manner
           and
           the
           substance
           of
           it
           :
           and
           desire
           a
           Breve
           from
           the
           Pope
           ,
           and
           then
           promise
           to
           submit
           .
           Parsons
           procures
           one
           to
           their
           purpose
           ,
           and
           an
           appearance
           of
           peace
           was
           for
           a
           little
           time
           among
           them
           ,
           and
           they
           mutually
           promised
           not
           to
           charge
           the
           Schism
           upon
           each
           other
           ;
           but
           within
           a
           month
           or
           six
           weeks
           ,
           the
           flame
           brake
           out
           with
           greater
           fury
           than
           ever
           ;
           the
           Arch-Priest
           sending
           his
           directions
           into
           all
           parts
           ,
           
             that
             none
             of
             the
             Seculars
             should
             be
             admitted
             to
             the
             Sacraments
             without
             acknowledging
             themselves
             Schismaticks
             .
          
           So
           that
           the
           
             Popes
             Breve
          
           was
           so
           far
           from
           ending
           the
           difference
           ,
           that
           it
           encreased
           it
           ;
           
             Fa.
             Parsons
          
           charging
           them
           ,
           (
           and
           the
           Seculars
           not
           denying
           it
           )
           that
           after
           it
           they
           were
           farther
           from
           obeying
           
           the
           Arch-Priest
           than
           they
           were
           before
           .
           So
           unhappy
           have
           the
           Popes
           been
           ,
           when
           they
           have
           gone
           about
           to
           use
           their
           Authority
           for
           composing
           differences
           ,
           among
           those
           who
           are
           in
           their
           own
           Church
           ?
        
         
           But
           we
           leave
           this
           and
           come
           to
           a
           later
           controversie
           among
           them
           ,
           about
           the
           same
           matters
           of
           Order
           and
           Government
           .
           
             Richard
             Smith
          
           titular
           Bishop
           of
           Chalcedon
           was
           invested
           with
           the
           Authority
           of
           Ordinary
           over
           their
           
             English
             Clergy
          
           by
           
             Vrban
             8.
             
             Febr.
             4.
             
             A.
             D.
          
           1625.
           not
           long
           after
           he
           comes
           into
           England
           ,
           and
           was
           received
           with
           so
           great
           kindness
           by
           their
           party
           here
           ,
           as
           made
           the
           Iesuits
           (
           who
           are
           friends
           to
           none
           but
           themselves
           )
           soon
           to
           become
           his
           enemies
           ,
           especially
           when
           he
           began
           to
           exercise
           his
           
             Episcopal
             jurisdiction
          
           here
           in
           laying
           restraints
           upon
           the
           Regulars
           ;
           which
           the
           Iesuits
           with
           other
           Regulars
           grew
           so
           impatient
           of
           ,
           that
           they
           soon
           revived
           the
           old
           quarrel
           concerning
           the
           authority
           and
           jurisdiction
           of
           Bishops
           ,
           and
           managed
           it
           with
           so
           great
           heat
           and
           fierceness
           ,
           that
           the
           titular
           Bishop
           was
           fain
           to
           leave
           the
           field
           and
           withdraw
           into
           France
           .
           The
           bottom
           of
           the
           quarrel
           was
           ,
           they
           found
           the
           kindness
           of
           their
           party
           to
           them
           abated
           since
           the
           Bishops
           coming
           ,
           who
           before
           had
           sway'd
           all
           ,
           and
           lived
           in
           great
           plenty
           and
           bravery
           ,
           when
           
             the
             poor
             Seculars
             got
             scarce
             bread
             to
             
             eate
             ,
          
           as
           Watson
           very
           sadly
           laments
           in
           his
           answer
           to
           Parsons
           ;
           but
           now
           the
           necessary
           support
           of
           the
           dignity
           of
           a
           Bishop
           ,
           made
           the
           charity
           of
           their
           party
           run
           in
           another
           channel
           ,
           which
           the
           Provincial
           of
           the
           Iesuits
           complains
           of
           in
           a
           Letter
           to
           the
           Bishop
           of
           Chalcedon
           .
           Therefore
           they
           endeavour
           all
           they
           can
           to
           make
           a
           party
           against
           him
           ,
           among
           the
           people
           too
           ;
           which
           they
           did
           so
           effectually
           ,
           as
           amounted
           to
           his
           withdrawing
           ,
           (
           a
           more
           civil
           word
           for
           his
           exile
           .
           )
           And
           now
           both
           parties
           being
           sufficiently
           heated
           ,
           the
           battel
           begins
           ,
           in
           which
           not
           only
           England
           and
           Ireland
           ,
           but
           France
           and
           Flanders
           were
           deeply
           engaged
           .
           The
           first
           who
           appeared
           was
           Dr.
           Kellison
           ,
           Professour
           of
           Doway
           ,
           in
           a
           Book
           in
           
             Vindication
             of
             the
             Bishops
             Authority
          
           ,
           to
           whom
           Knot
           then
           Vice-Provincial
           of
           the
           Iesuits
           returned
           his
           
             Modest
             and
             brief
             discussion
          
           ,
           &c.
           under
           the
           name
           of
           
             Nicholas
             Smith
          
           a
           Iesuite
           then
           dead
           .
           Soon
           after
           came
           out
           another
           written
           to
           the
           same
           purpose
           under
           the
           name
           of
           Daniel
           of
           Iesu
           ,
           whose
           true
           name
           was
           
             Iohn
             Fluide
          
           (
           which
           the
           other
           ,
           writing
           Ioanes
           for
           Iohn
           ,
           was
           the
           Anagram
           of
           ,
           )
           he
           was
           a
           Iesuit
           too
           ,
           and
           Professour
           at
           St.
           Omars
           :
           which
           Books
           were
           first
           censured
           by
           the
           Arch-bishop
           of
           Paris
           ,
           then
           by
           the
           Sorbonne
           ,
           and
           at
           last
           by
           the
           Bishops
           of
           France
           in
           an
           Assembly
           of
           them
           at
           Paris
           :
           but
           the
           Iesuits
           were
           so
           far
           from
           giving
           over
           by
           this
           ,
           that
           they
           new
           set
           forth
           
           their
           Books
           in
           Latin
           with
           large
           approbations
           of
           them
           ;
           and
           publish
           a
           Remonstrance
           against
           the
           Bishop
           of
           Chalcedon
           ,
           in
           the
           name
           of
           the
           
             Catholick
             party
             in
             England
          
           ,
           which
           was
           disowned
           by
           the
           greatest
           number
           of
           them
           ,
           and
           cast
           wholly
           upon
           the
           Iesuits
           :
           the
           same
           year
           ,
           1631.
           three
           Books
           were
           published
           by
           the
           
             secular
             Clergy
          
           here
           in
           opposition
           to
           the
           Iesuits
           .
           Who
           were
           so
           far
           from
           quitting
           the
           Field
           by
           the
           number
           of
           their
           enemies
           ,
           that
           they
           begin
           a
           fresh
           charge
           against
           both
           the
           
             Sorbonne
             Doctors
          
           and
           the
           
             French
             Clergy
          
           ,
           under
           the
           fained
           name
           of
           
             Hermannus
             Loemelius
          
           ,
           whose
           chief
           Author
           was
           the
           fore-named
           
             Iesuite
             Lloyd
          
           with
           the
           assistance
           of
           his
           Brethren
           ,
           as
           the
           diversity
           of
           the
           style
           shews
           :
           and
           another
           Book
           came
           out
           against
           the
           Faculty
           of
           Paris
           in
           Vindication
           of
           Knot
           or
           
             Nicholas
             Smith
          
           ,
           with
           many
           approbations
           of
           
             Bishops
             ,
             Vniversities
          
           ,
           and
           
             private
             Doctors
          
           :
           and
           in
           Vindication
           of
           the
           Propositions
           of
           Ireland
           (
           likewise
           censured
           at
           Paris
           )
           another
           Book
           came
           forth
           ,
           under
           the
           name
           of
           
             Edmundus
             Vrsulanus
          
           ,
           whose
           true
           name
           was
           
             Mac-mahone
             ,
             Prior
          
           of
           the
           
             Franciscan
             Convent
          
           in
           Lovain
           About
           the
           same
           time
           the
           Iesuits
           published
           their
           Censure
           of
           the
           
             Apostolical
             Creed
          
           in
           imitation
           of
           the
           censures
           at
           Paris
           against
           their
           Doctrine
           (
           as
           though
           their
           Doctrines
           were
           as
           certain
           as
           that
           ,
           and
           themselves
           as
           infallible
           as
           the
           
             Apostles
             :
          
           )
           wherein
           they
           charge
           the
           Bishops
           
           their
           enemies
           with
           reviving
           old
           Heresies
           and
           broaching
           new
           ones
           .
           The
           Iesuits
           having
           now
           done
           such
           great
           things
           ,
           triumph
           unreasonably
           in
           all
           places
           ,
           as
           having
           utterly
           overthrown
           their
           enemies
           ,
           and
           beaten
           them
           out
           of
           the
           field
           :
           when
           in
           a
           little
           time
           after
           Hallier
           and
           
             le
             Maistre
          
           two
           Doctors
           of
           the
           Sorbonne
           undertake
           the
           quarrel
           against
           them
           ;
           but
           none
           was
           so
           highly
           magnified
           and
           infinitely
           applauded
           by
           the
           
             French
             Clergy
          
           as
           a
           person
           under
           the
           disguised
           name
           of
           
             Petrus
             Aurelius
          
           ,
           whose
           atchievements
           in
           this
           kind
           they
           celebrate
           next
           to
           those
           of
           the
           
             Pucelle
             d'
             Orleans
          
           ,
           and
           Printed
           all
           his
           Works
           together
           at
           their
           own
           charge
           :
           and
           writ
           a
           high
           Elogium
           of
           him
           which
           is
           prefixed
           before
           them
           .
           And
           the
           
             secular
             Clergy
          
           of
           England
           sent
           him
           a
           letter
           of
           Congratulation
           for
           his
           Triumphs
           ,
           subscribed
           by
           
             Iohn
             Colleton
             Dean
          
           of
           the
           Chapter
           ,
           and
           
             Edmond
             Dutton
             Secretary
          
           ,
           wherein
           they
           sadly
           lament
           the
           discords
           that
           have
           been
           among
           them
           here
           ,
           and
           the
           Heresies
           broached
           by
           their
           Adversaries
           by
           occasion
           of
           them
           .
           The
           main
           of-this
           Controversie
           did
           concern
           the
           
             dignity
             ,
             necessity
          
           ,
           and
           jurisdiction
           of
           the
           
             Episcopal
             Order
          
           ,
           as
           appears
           by
           the
           Censures
           of
           the
           Bishops
           of
           France
           ,
           and
           by
           Aurelius
           ,
           
           who
           saith
           ,
           
             that
             although
             the
             Dispute
             began
             upon
             occasion
             of
             the
             Bishop
             of
             Chalcedon
             ,
             and
             the
             English
             Clergy
             ,
             yet
             it
             was
             now
             carried
             farther
             ,
             whether
             
             the
             Episcopal
             Order
             was
             necessary
             to
             the
             Being
             of
             a
             particular
             Church
             ?
             Whether
             it
             was
             by
             
               divine
               right
            
             or
             no
             ?
             Whether
             confirmation
             might
             be
             given
             without
             Bishops
             ?
             Whether
             the
             
               Episcopal
               Order
            
             was
             more
             perfect
             than
             the
             Monastical
             ?
             Whether
             the
             Regulars
             were
             under
             the
             jurisdiction
             of
             Bishops
             ?
          
           And
           therefore
           the
           Iesuits
           are
           charged
           by
           their
           Adversaries
           with
           a
           design
           to
           extirpate
           and
           ruine
           the
           whole
           Order
           of
           Episcopacy
           .
           Have
           not
           these
           men
           now
           great
           reason
           to
           insult
           over
           us
           ,
           that
           some
           of
           these
           questions
           have
           caused
           great
           differences
           among
           us
           ,
           when
           the
           Iesuits
           in
           England
           had
           laid
           the
           foundation
           of
           them
           by
           their
           quarrels
           of
           the
           same
           kind
           but
           a
           little
           before
           ,
           and
           furnished
           the
           enemies
           to
           Episcopacy
           and
           the
           Church
           of
           England
           with
           so
           many
           arguments
           to
           their
           hands
           to
           manage
           their
           bad
           cause
           with
           ?
           But
           what
           becomes
           of
           the
           Court
           of
           Rome
           all
           this
           while
           ?
           do
           the
           Pope
           and
           Cardinals
           only
           stand
           still
           to
           see
           what
           the
           issue
           of
           the
           Battel
           will
           be
           ,
           without
           ever
           offering
           to
           compose
           the
           difference
           between
           the
           two
           parties
           ?
           No.
           The
           Iesuits
           finding
           how
           hard
           they
           were
           put
           to
           it
           ,
           make
           their
           address
           to
           Rome
           as
           their
           greatest
           Sanctuary
           ,
           and
           
             A.
             D.
          
           1633.
           obtained
           a
           Decree
           of
           the
           
             Sacred
             Congregation
          
           for
           suppressing
           the
           Books
           on
           both
           sides
           ,
           without
           judging
           any
           thing
           at
           all
           of
           the
           merits
           of
           the
           cause
           ,
           or
           giving
           any
           
           censure
           of
           the
           authority
           on
           either
           side
           ?
           And
           is
           not
           now
           the
           Popes
           authority
           an
           excellent
           remedy
           for
           all
           divisions
           in
           the
           Church
           ?
           When
           in
           so
           great
           a
           heat
           as
           this
           was
           ,
           the
           Pope
           durst
           not
           interpose
           at
           all
           in
           the
           main
           business
           ,
           for
           fear
           of
           losing
           either
           side
           ;
           which
           is
           a
           plain
           argument
           that
           they
           themselves
           look
           on
           his
           Authority
           as
           so
           precarious
           a
           thing
           ,
           that
           they
           must
           by
           no
           means
           expose
           it
           ,
           where
           it
           is
           like
           to
           be
           called
           in
           Question
           .
           Were
           not
           here
           Controversies
           fit
           to
           be
           determined
           ?
           To
           what
           purpose
           is
           that
           authority
           ,
           that
           dare
           not
           be
           exercised
           when
           there
           is
           most
           need
           of
           it
           ?
           and
           when
           could
           there
           be
           greater
           need
           than
           in
           such
           a
           time
           when
           the
           Church
           was
           in
           a
           flame
           by
           these
           contentions
           ?
           And
           yet
           so
           timerous
           a
           Decree
           as
           this
           was
           ,
           could
           find
           no
           acceptance
           .
           For
           at
           Paris
           immediately
           comes
           out
           a
           disquisition
           upon
           it
           ,
           
             shewing
             the
             unreasonableness
             of
             it
             in
             suppressing
             Books
             without
             enquiring
             into
             the
             merits
             of
             the
             cause
             ,
             in
             a
             matter
             of
             so
             great
             consequence
             as
             that
             was
             ,
             that
             this
             would
             give
             great
             occasion
             of
             triumph
             to
             the
             Hereticks
             ,
             when
             such
             scandalous
             and
             seditious
             Books
             as
             those
             of
             the
             Jesuits
             are
             ,
             meet
             with
             the
             same
             favour
             at
             Rome
             with
             the
             censure
             of
             the
             Bishops
             of
             France
             :
             that
             their
             profane
             and
             
               Atheistical
               Censure
            
             of
             the
             
               Apostles
               Creed
            
             must
             have
             no
             mark
             of
             disgrace
             put
             upon
             it
             :
             nor
             such
             sayings
             of
             theirs
             
             wherein
             they
             call
             the
             Bishops
             and
             Divines
             of
             France
             by
             most
             contumelious
             names
             ,
             and
             say
             they
             are
             the
             enemies
             of
             the
             truth
             and
             piety
             .
          
           The
           Iesuits
           instead
           of
           defending
           themselves
           against
           Aurelius
           ,
           write
           a
           pittiful
           defence
           of
           this
           Decree
           of
           suppressing
           the
           Books
           on
           both
           sides
           ;
           and
           so
           all
           the
           means
           which
           the
           Court
           of
           Rome
           durst
           use
           to
           extinguish
           this
           flame
           proved
           ,
           but
           an
           occasion
           of
           adding
           to
           it
           .
           And
           whether
           this
           Controversie
           be
           yet
           at
           an
           end
           among
           them
           ,
           let
           all
           the
           heats
           in
           France
           and
           England
           of
           late
           years
           concerning
           the
           Iesuits
           give
           testimony
           .
        
         
           §
           .
           10.
           
           I
           shall
           not
           now
           insist
           any
           longer
           upon
           them
           ,
           
           but
           only
           produce
           some
           late
           passages
           of
           things
           (
           which
           though
           they
           happened
           at
           a
           greater
           distance
           ,
           are
           yet
           sufficiently
           attested
           )
           to
           shew
           what
           spight
           the
           
             Iesuitical
             Order
          
           bears
           to
           the
           Authority
           of
           Bishops
           ,
           what
           arts
           they
           have
           used
           to
           enervate
           it
           ,
           what
           power
           to
           affront
           their
           persons
           ,
           and
           expose
           them
           to
           all
           the
           contempt
           that
           may
           be
           when
           they
           go
           about
           to
           stop
           their
           proceedings
           ,
           or
           exercise
           any
           jurisdiction
           over
           them
           .
           The
           great
           occasion
           of
           the
           Controversie
           between
           the
           Bishops
           and
           them
           was
           ,
           that
           the
           Iesuits
           took
           upon
           them
           to
           Preach
           ,
           and
           hear
           Confessions
           ,
           &c.
           without
           any
           permission
           from
           the
           Bishop
           of
           the
           Diocese
           .
           So
           they
           did
           in
           the
           
             Philippine
             Islands
          
           ,
           whereupon
           the
           Arch-bishop
           of
           
             Manille
             ,
             Don
             Hernando
             Guerrero
          
           called
           a
           Synod
           ,
           
           wherein
           it
           was
           resolved
           that
           the
           Archbishop
           ought
           to
           bring
           the
           Iesuits
           to
           account
           for
           what
           they
           did
           ,
           which
           he
           did
           ,
           
           and
           all
           the
           satisfaction
           he
           could
           get
           from
           them
           was
           ,
           
             that
             they
             had
             priviledges
          
           ;
           the
           Arch-bishop
           not
           satisfied
           with
           this
           ,
           proceeds
           against
           them
           ;
           they
           name
           a
           Conservator
           an
           enemy
           of
           the
           Arch-bishops
           ,
           (
           For
           the
           Popes
           to
           keep
           the
           Bishops
           in
           awe
           ,
           have
           allowed
           them
           by
           a
           Bull
           for
           that
           purpose
           ,
           
           liberty
           in
           case
           of
           difference
           between
           the
           Bishops
           and
           them
           to
           choose
           a
           Conservator
           to
           defend
           their
           priviledges
           against
           them
           )
           this
           Conservator
           proceeds
           against
           the
           Arch-bishop
           ,
           and
           the
           Iesuits
           procure
           the
           Governour
           to
           joyne
           with
           him
           ,
           who
           without
           giving
           leave
           to
           him
           to
           make
           his
           Defence
           resolve
           to
           banish
           him
           .
           The
           Arch-bishop
           understanding
           their
           resolution
           to
           send
           him
           away
           ,
           goes
           with
           the
           Clergy
           about
           him
           into
           his
           Chappel
           ,
           and
           there
           to
           secure
           himself
           from
           the
           insolency
           of
           the
           Souldiers
           in
           his
           
             Pontifical
             habit
          
           ,
           holds
           the
           Eucharist
           in
           his
           hand
           :
           notwithstanding
           which
           they
           came
           and
           dragged
           out
           all
           the
           Fryers
           who
           took
           the
           Arch-bishops
           part
           ,
           and
           afterwards
           the
           old
           Arch-bishop
           himself
           ,
           who
           fell
           down
           in
           the
           crowd
           with
           the
           Pix
           in
           his
           hand
           and
           wounded
           himself
           in
           the
           face
           .
           Such
           exorbitances
           made
           that
           impression
           on
           one
           of
           the
           Souldiers
           that
           he
           drew
           his
           Sword
           ,
           and
           falling
           upon
           it
           said
           ,
           
             He
             had
             rather
             dye
             by
             his
             own
             hands
             than
             see
             such
             enormities
             
             among
             Christians
             .
          
           At
           last
           the
           Arch-bishop
           was
           forced
           to
           let
           go
           his
           Pix
           ,
           and
           was
           presently
           carryed
           away
           out
           of
           the
           City
           ,
           and
           put
           into
           a
           little
           pittiful
           Barque
           unprovided
           of
           all
           things
           ,
           without
           permitting
           any
           food
           to
           be
           given
           him
           or
           any
           of
           his
           servants
           to
           accompany
           him
           ;
           and
           was
           conveyed
           by
           five
           Souldiers
           into
           a
           Desart
           Island
           ,
           where
           he
           had
           not
           so
           much
           as
           a
           Cabin
           for
           shelter
           ;
           and
           there
           he
           was
           kept
           till
           he
           yielded
           to
           their
           terms
           .
           O
           the
           admirable
           unity
           ,
           peace
           ,
           and
           submission
           to
           Bishops
           in
           the
           
             Roman
             Church
          
           !
           But
           we
           have
           yet
           a
           more
           remarkable
           instance
           of
           this
           kind
           ,
           in
           the
           notorious
           case
           of
           the
           difference
           between
           the
           Bishop
           of
           Angelopolis
           in
           America
           ,
           and
           the
           Iesuits
           ;
           which
           was
           heard
           at
           Rome
           ,
           and
           several
           Bulls
           published
           by
           Innocent
           10.
           in
           it
           .
           I
           shall
           give
           an
           account
           of
           it
           from
           the
           
             Popes
             Bulls
          
           ,
           and
           from
           the
           letter
           which
           the
           Bishop
           himself
           sent
           to
           the
           Pope
           about
           it
           ,
           
             A.
             D.
          
           1649.
           which
           is
           extant
           in
           the
           Collection
           of
           the
           end
           of
           
             Mr.
             S.
             Amours
             Iournal
          
           ,
           
           which
           he
           had
           from
           
             Cosimo
             Ricciardi
          
           Sub-librarykeeper
           of
           the
           Vatican
           ,
           who
           received
           it
           immediately
           from
           the
           
             Bishops
             Agent
          
           .
           The
           controversie
           began
           there
           upon
           the
           very
           same
           grounds
           ,
           which
           it
           had
           done
           in
           the
           
             Philippine
             Islands
          
           ,
           for
           the
           Iesuits
           would
           acknowledge
           no
           subjection
           at
           all
           to
           the
           Bishop
           ,
           but
           would
           Preach
           and
           hear
           Confessions
           without
           any
           license
           from
           the
           Bishop
           ,
           
           which
           difference
           grew
           so
           high
           ,
           that
           the
           Iesuits
           chose
           Conservators
           against
           the
           Bishops
           authority
           ;
           as
           the
           
             Popes
             Bull
          
           granted
           ,
           
             May
             14.
             
             A.
             D.
          
           1648.
           doth
           declare
           ;
           and
           not
           only
           so
           ,
           but
           these
           Conservators
           very
           fairly
           excommunicated
           the
           Bishop
           and
           his
           
             Vicar
             General
          
           :
           upon
           this
           the
           Bishop
           sends
           an
           Agent
           to
           Rome
           ,
           and
           the
           Iesuits
           appear
           in
           behalf
           of
           their
           Society
           ;
           the
           Pope
           commits
           the
           cause
           to
           a
           particular
           Congregation
           of
           Cardinals
           and
           Bishops
           ,
           who
           upon
           the
           hearing
           of
           both
           sides
           give
           sentence
           in
           favour
           of
           the
           
             Bishop
             ,
             Apr.
             16.
             
             A.
             D.
          
           1648.
           
           But
           the
           Iesuits
           (
           as
           appears
           by
           the
           Bishops
           letter
           bearing
           date
           ,
           
             Ian.
             8.
             
             A.
             D.
          
           1649.
           )
           were
           resolved
           not
           to
           wait
           for
           the
           Popes
           resolution
           ,
           but
           finding
           that
           the
           people
           contemned
           their
           censures
           and
           adhered
           to
           the
           Bishop
           ,
           were
           so
           enraged
           at
           it
           ,
           that
           they
           resolved
           to
           imprison
           him
           :
           to
           that
           end
           they
           bribe
           the
           King
           of
           
             Spains
             Vice-roy
          
           ,
           the
           Bishops
           particular
           enemy
           ,
           with
           a
           great
           summ
           of
           money
           ;
           and
           by
           that
           means
           clapt
           up
           most
           of
           his
           Friends
           ,
           and
           threatned
           them
           with
           worse
           ,
           if
           they
           would
           not
           obey
           the
           Conservators
           ;
           the
           Bishop
           himself
           they
           had
           appointed
           Souldiers
           to
           seize
           upon
           on
           
             Corpus
             Christi
          
           day
           ,
           (
           the
           better
           day
           ,
           the
           better
           deed
           )
           who
           understanding
           their
           minds
           ,
           sent
           commissioners
           to
           treat
           with
           them
           to
           prevent
           the
           tumults
           and
           disorders
           were
           like
           to
           follow
           on
           these
           differences
           ;
           but
           they
           used
           them
           with
           
           contempt
           and
           would
           hear
           of
           no
           terms
           ,
           unless
           the
           Bishop
           would
           submit
           himself
           and
           his
           jurisdiction
           to
           them
           and
           their
           Conservators
           ,
           but
           instead
           of
           peace
           they
           proceed
           to
           more
           open
           acts
           of
           hostility
           ,
           by
           imprisoning
           his
           
             Vicar
             General
          
           ,
           and
           using
           all
           manner
           of
           insolencies
           among
           the
           People
           ,
           who
           joyned
           with
           the
           Bishop
           to
           defend
           him
           against
           them
           .
           The
           good
           Bishop
           seeing
           things
           in
           so
           bad
           a
           posture
           ,
           thought
           it
           his
           greatest
           prudence
           to
           withdraw
           to
           the
           mountains
           ,
           thinking
           himself
           safer
           among
           the
           Serpents
           and
           Scorpions
           there
           ,
           than
           in
           the
           City
           among
           the
           Iesuits
           .
           There
           he
           continues
           for
           twenty
           dayes
           ,
           almost
           famished
           ,
           and
           afterwards
           for
           four
           months
           lay
           hid
           in
           a
           pittiful
           Cottage
           ,
           the
           Iesuits
           in
           the
           mean
           time
           offering
           great
           summs
           of
           money
           to
           those
           who
           should
           bring
           him
           alive
           or
           dead
           .
           But
           not
           finding
           him
           ,
           they
           bring
           the
           excommunicated
           Conservators
           with
           great
           pomp
           into
           the
           City
           ,
           and
           erect
           a
           Tribunal
           or
           ,
           in
           the
           language
           of
           the
           late
           times
           ,
           a
           High●Court
           of
           Iustice
           among
           them
           ,
           where
           according
           to
           their
           pleasure
           they
           fine
           ,
           banish
           ,
           imprison
           as
           many
           as
           they
           thought
           their
           enemies
           ;
           and
           there
           solemnly
           declare
           what
           mighty
           injury
           the
           Bishop
           had
           done
           the
           Iesuits
           ,
           in
           forbidding
           them
           to
           Preach
           without
           licenses
           from
           him
           ,
           or
           till
           such
           time
           as
           they
           produced
           those
           which
           they
           had
           from
           his
           predecessours
           :
           then
           they
           declare
           the
           
             Bishops
             See
          
           
           to
           be
           vacant
           ;
           and
           caused
           it
           to
           be
           published
           in
           the
           Churches
           ,
           that
           the
           Iesuits
           did
           not
           need
           any
           license
           from
           the
           Bishop
           ,
           they
           null
           all
           censures
           against
           them
           ,
           recall
           all
           Orders
           published
           by
           the
           Bishop
           for
           the
           good
           Government
           of
           his
           Diocese
           .
           The
           Bishop
           in
           the
           mean
           time
           privately
           sends
           monitory
           letters
           to
           the
           people
           ,
           to
           bear
           the
           present
           persecution
           with
           patience
           ,
           but
           by
           no
           means
           to
           associate
           with
           ,
           or
           to
           hear
           those
           excommunicated
           persons
           ,
           who
           had
           offered
           such
           affronts
           to
           his
           authority
           and
           jurisdiction
           ;
           by
           which
           means
           ,
           the
           people
           not
           being
           prevailed
           upon
           ,
           they
           with
           a
           great
           summ
           of
           money
           procure
           some
           secular
           Iudges
           to
           forme
           a
           judicial
           process
           against
           the
           Bishop
           for
           Sedition
           ,
           to
           which
           end
           they
           suborn
           witnesses
           against
           him
           ,
           but
           could
           make
           evidence
           of
           nothing
           tending
           to
           sedition
           but
           forbidding
           the
           Iesuits
           to
           Preach
           .
           This
           not
           taking
           ,
           they
           attempt
           another
           way
           to
           expose
           him
           to
           contempt
           ,
           upon
           the
           Sacred
           day
           of
           their
           holy
           
             Father
             Ignatius
          
           ,
           they
           put
           their
           Scholars
           in
           Mascarade
           ,
           and
           so
           personating
           the
           Bishop
           and
           his
           Clergy
           ,
           they
           make
           a
           procession
           through
           the
           Town
           in
           the
           middle
           of
           the
           day
           ,
           and
           sung
           the
           
             Pater
             noster
          
           and
           
             Ave
             Maria
          
           as
           they
           went
           ,
           with
           horrible
           blasphemies
           perverting
           both
           of
           them
           to
           the
           abuse
           of
           the
           Bishop
           and
           his
           party
           ,
           instead
           of
           saying
           
             libera
             nos
             à
             malo
          
           ,
           they
           said
           
             libera
             nos
             à
             Palafox
          
           ,
           which
           was
           the
           name
           of
           the
           Bishop
           :
           
           and
           others
           had
           the
           
             Episcopal
             staffe
          
           hanging
           at
           a
           Horses
           taile
           ,
           and
           the
           Miter
           on
           their
           stirrups
           ,
           to
           let
           them
           see
           how
           much
           they
           had
           it
           under
           their
           feet
           :
           others
           sung
           Lampoons
           against
           the
           Bishop
           ,
           others
           did
           such
           things
           which
           are
           not
           fit
           to
           be
           repeated
           :
           Which
           were
           parts
           of
           this
           glorious
           triumph
           of
           the
           Iesuits
           over
           the
           Bishop
           and
           his
           Authority
           .
           But
           in
           the
           midst
           of
           this
           excessive
           jollity
           ,
           the
           King
           of
           
             Spains
             Navy
          
           arrived
           ,
           wherein
           the
           Kings
           commands
           were
           brought
           for
           removing
           the
           Vice-Roy
           ,
           who
           was
           the
           great
           Friend
           of
           the
           Iesuits
           ;
           the
           news
           of
           this
           ,
           abated
           their
           heat
           ,
           and
           the
           Bishop
           secretly
           conveys
           himself
           into
           his
           Palace
           ,
           which
           the
           people
           hearing
           of
           ,
           ran
           with
           incredible
           numbers
           to
           embrace
           him
           ,
           for
           several
           dayes
           together
           ;
           upon
           which
           the
           Iesuits
           complain
           to
           the
           old
           Vice-Roy
           of
           a
           sedition
           ,
           and
           obtained
           from
           him
           a
           command
           to
           the
           Chapter
           not
           to
           yield
           to
           the
           Bishops
           jurisdiction
           ;
           which
           caused
           a
           great
           division
           among
           them
           ,
           one
           part
           adhering
           to
           the
           Bishop
           ,
           and
           another
           to
           the
           Iesuits
           ;
           The
           Bishop
           therefore
           seeing
           the
           differences
           to
           rise
           higher
           ,
           and
           the
           Schism
           to
           be
           greater
           ,
           and
           the
           miserable
           condition
           the
           Church
           was
           in
           among
           them
           ;
           was
           fain
           to
           submit
           and
           promise
           to
           innovate
           nothing
           ,
           but
           to
           wait
           the
           Popes
           decision
           .
           Not
           long
           after
           ,
           another
           Ship
           arrived
           from
           Spain
           ,
           with
           an
           Express
           from
           the
           King
           ,
           wherein
           the
           Vice-Roy
           was
           commanded
           immediately
           
           to
           surrender
           his
           Government
           ,
           and
           was
           severely
           rebuked
           for
           assisting
           the
           Iesuits
           against
           the
           Bishop
           ,
           and
           all
           the
           acts
           in
           that
           matter
           were
           nulled
           by
           the
           Kings
           authority
           ;
           but
           the
           Iesuits
           according
           to
           their
           usual
           integrity
           ,
           gave
           out
           just
           the
           contrary
           to
           the
           Orders
           received
           ,
           and
           framed
           letters
           on
           purpose
           which
           they
           dispersed
           among
           the
           people
           .
           But
           these
           arts
           never
           holding
           long
           ,
           when
           the
           Vice-Roy's
           Successour
           was
           established
           ,
           the
           truth
           brake
           forth
           ;
           and
           the
           Bishop
           returned
           to
           the
           exercise
           of
           his
           former
           Authority
           .
        
         
           But
           notwithstanding
           the
           Kings
           declaration
           ,
           and
           the
           
             Popes
             Breve
          
           was
           now
           published
           among
           them
           ,
           the
           Iesuits
           persisted
           still
           in
           their
           obstinate
           disobedience
           ;
           and
           although
           excommunicated
           by
           the
           Bishop
           ,
           yet
           continued
           to
           Preach
           and
           act
           as
           before
           .
           And
           hereby
           we
           have
           a
           plain
           discovery
           what
           a
           mighty
           regard
           the
           Iesuits
           have
           to
           the
           
             Papal
             See
          
           ,
           if
           it
           once
           oppose
           their
           designes
           ;
           and
           what
           an
           effectual
           instrument
           of
           Peace
           and
           Vnity
           the
           Popes
           Authority
           is
           ;
           for
           they
           presently
           found
           wayes
           enough
           to
           decline
           the
           force
           of
           the
           
             Popes
             Bull.
          
           For
           ,
           (
           1.
           )
           They
           said
           ,
           it
           could
           have
           no
           force
           there
           ,
           because
           it
           was
           not
           received
           by
           the
           Council
           of
           the
           Indies
           ,
           it
           seems
           ,
           
             pasce
             oves
          
           ,
           and
           
             dabo
             tibi
             claves
          
           ,
           &c.
           signifie
           nothing
           in
           the
           Indies
           ,
           unless
           the
           
             Kings
             Council
          
           pleases
           ,
           or
           rather
           ,
           unless
           the
           Iesuits
           please
           to
           let
           it
           
           do
           so
           .
           (
           2.
           )
           They
           pleaded
           bravely
           for
           themselves
           ,
           that
           the
           priviledges
           granted
           them
           by
           the
           Popes
           were
           in
           consideration
           of
           their
           merits
           ,
           and
           so
           were
           of
           the
           nature
           of
           contracts
           and
           Covenants
           ;
           and
           therefore
           could
           not
           be
           revoked
           by
           the
           Pope
           .
           (
           3.
           )
           That
           the
           
             Popes
             constitutions
          
           in
           this
           matter
           were
           not
           received
           by
           the
           Church
           ,
           and
           Laws
           which
           are
           not
           received
           are
           no
           Laws
           :
           But
           as
           the
           Bishop
           well
           urges
           against
           them
           ,
           if
           these
           wayes
           of
           interpreting
           the
           
             Popes
             Bulls
          
           be
           allowed
           ,
           his
           Authority
           will
           signifie
           nothing
           ,
           and
           all
           his
           Constitutions
           shall
           have
           no
           more
           force
           than
           those
           against
           whom
           they
           are
           directed
           be
           pleased
           to
           yield
           to
           them
           ;
           and
           it
           will
           be
           impossible
           to
           preserve
           peace
           in
           the
           Church
           ,
           if
           it
           shall
           be
           in
           the
           power
           of
           offenders
           to
           declare
           whether
           the
           Laws
           against
           them
           are
           to
           be
           received
           for
           Laws
           or
           no.
           
             But
             this
          
           ,
           saith
           he
           ,
           
             is
             the
             inspiration
             and
             illumination
             of
             the
             Iesuits
             ,
             and
             their
             method
             of
             interpreting
             the
             Papal
             constitutions
          
           ;
           which
           he
           heard
           very
           often
           from
           their
           own
           mouths
           in
           the
           frequent
           conferences
           he
           had
           with
           them
           about
           these
           matters
           ;
           But
           they
           had
           another
           way
           to
           decline
           the
           
             Kings
             Authority
          
           ,
           for
           the
           King
           and
           his
           Council
           being
           all
           Lay-men
           ,
           they
           had
           nothing
           to
           do
           in
           
             Ecclesiastical
             matters
          
           .
           By
           which
           means
           (
           as
           the
           Bishop
           saith
           ,
           )
           they
           make
           themselves
           superiour
           both
           to
           King
           and
           Pope
           ,
           and
           free
           from
           all
           jurisdiction
           either
           spiritual
           or
           temporal
           .
           
           And
           I
           dare
           appeal
           to
           the
           most
           indifferent
           person
           ,
           whether
           any
           Doctrine
           broached
           by
           the
           greatest
           Fanaticks
           among
           us
           ,
           ever
           tended
           more
           to
           the
           dissolution
           of
           Government
           ,
           the
           countenancing
           sedition
           ,
           the
           perpetuating
           Schisms
           in
           the
           Church
           ,
           than
           these
           of
           the
           Iesuits
           do
           ?
           And
           therefore
           the
           Bishop
           saith
           ,
           
             that
             he
             had
             rather
             lay
             down
             his
             life
             ,
             than
             by
             yielding
             up
             his
             jurisdiction
             expose
             his
             Authority
             to
             Contempt
             ,
             and
             the
             Church
             to
             the
             continual
             danger
             of
             Schisms
          
           ;
           and
           by
           many
           weighty
           arguments
           perswades
           the
           Pope
           ,
           if
           he
           truly
           designed
           the
           peace
           and
           flourishing
           of
           the
           Church
           ,
           speedily
           and
           effectually
           to
           reform
           the
           whole
           Order
           of
           the
           
             Iesuits
             ;
             without
             which
          
           ,
           he
           saith
           ,
           
             it
             is
             impossible
             ,
             especially
             in
             those
             remoter
             parts
             ,
             for
             the
             Bishops
             to
             preserve
             any
             Authority
             .
          
           And
           besides
           other
           corruptions
           among
           them
           ,
           he
           tells
           strange
           stories
           of
           their
           wayes
           of
           propagating
           
             Christian
             Religion
          
           in
           China
           ,
           and
           other
           neighbour
           Nations
           ;
           which
           they
           boast
           so
           much
           of
           at
           this
           distance
           ;
           but
           ,
           he
           saith
           ,
           they
           who
           are
           so
           much
           nearer
           and
           understand
           those
           things
           better
           ,
           have
           cause
           to
           lament
           the
           infinite
           scandals
           which
           they
           give
           to
           the
           
             Christian
             Religion
          
           in
           doing
           it
           .
           The
           account
           which
           he
           gives
           of
           these
           things
           ,
           this
           Bishop
           protests
           he
           sends
           to
           the
           Pope
           ,
           only
           to
           clear
           his
           own
           Conscience
           ,
           that
           he
           might
           not
           be
           condemned
           at
           the
           day
           of
           judgement
           for
           concealing
           that
           
           which
           he
           so
           certainly
           knew
           to
           be
           true
           by
           those
           who
           were
           eye-witnesses
           of
           it
           .
           Their
           first
           work
           is
           ,
           to
           hinder
           all
           persons
           of
           any
           other
           Order
           whatsoever
           from
           coming
           among
           them
           ;
           and
           if
           they
           do
           come
           by
           one
           means
           or
           other
           ,
           they
           are
           sure
           to
           procure
           their
           banishment
           and
           persecution
           ;
           to
           this
           end
           ,
           they
           assist
           and
           counsel
           the
           Infidels
           themselves
           in
           it
           ,
           and
           make
           use
           of
           their
           hands
           to
           whip
           and
           imprison
           them
           ,
           and
           so
           to
           make
           them
           weary
           of
           being
           there
           .
           When
           they
           are
           left
           alone
           ,
           they
           have
           the
           liberty
           of
           telling
           their
           own
           stories
           ,
           and
           no
           one
           can
           disprove
           them
           ;
           but
           they
           were
           not
           so
           watchful
           ,
           but
           some
           of
           the
           other
           Orders
           were
           sent
           as
           Spyes
           upon
           them
           ,
           and
           although
           they
           knew
           ,
           they
           hazarded
           their
           lives
           in
           it
           ,
           yet
           they
           made
           full
           discovery
           of
           the
           Iesuits
           way
           of
           converting
           Infidels
           .
           And
           they
           discovered
           such
           horrible
           things
           in
           the
           Catechisms
           they
           gave
           to
           their
           new
           Converts
           ,
           that
           they
           complained
           to
           the
           Pope
           of
           them
           ,
           but
           ,
           as
           appears
           by
           the
           event
           ,
           to
           very
           little
           purpose●
           ;
           for
           although
           the
           Iesuits
           could
           not
           d●ny
           the
           things
           they
           were
           charged
           with
           ,
           and
           the
           
             Congregation
             ,
             de
             pr●pagandâ
             fide
          
           ,
           at
           Rome
           ,
           S●pt
           .
           12.
           
           A.D.
           1645
           in
           
             seventeen
             Decrees
          
           condemned
           them
           ,
           yet
           the
           Rector
           of
           the
           
             Iesuits
             Colledge
          
           in
           the
           Philippines
           in
           a
           Book
           of
           300
           pages
           ,
           opposed
           those
           Decrees
           ,
           which
           was
           in
           the
           hands
           of
           the
           Bishop
           of
           Angelopolis
           ,
           
           and
           he
           gave
           it
           to
           a
           Dominican
           to
           answer
           ,
           who
           had
           been
           in
           those
           parts
           himself
           ,
           who
           fully
           proved
           the
           matter
           of
           fact
           ,
           and
           answered
           the
           Iesuits
           arguments
           ,
           both
           which
           the
           Bishop
           saith
           ,
           were
           in
           his
           custody
           .
           The
           short
           of
           their
           instructions
           to
           their
           Converts
           was
           this
           ,
           to
           speak
           little
           of
           
             Christ
             Crucified
          
           ,
           but
           to
           conceal
           that
           part
           of
           
             Christian
             Doctrine
          
           as
           much
           as
           may
           be
           ,
           to
           use
           all
           the
           same
           customes
           that
           the
           Idolaters
           did
           ,
           only
           directing
           all
           their
           worship
           to
           Christ
           and
           the
           Saints
           ;
           not
           to
           trouble
           themselves
           about
           Fasting
           ,
           Penance
           ,
           Confession
           ,
           and
           participation
           of
           the
           Eucharist
           ,
           or
           the
           severity
           of
           Repentance
           and
           Mortification
           .
           They
           designed
           to
           recommend
           ,
           as
           easie
           a
           Religion
           to
           them
           as
           may
           be
           ,
           the
           better
           to
           invite
           them
           to
           embrace
           it
           ;
           and
           therefore
           as
           the
           Bishop
           observes
           ,
           we
           read
           of
           no
           Martyrs
           among
           them
           :
           the
           poor
           Dominicans
           and
           Franciscans
           are
           whipt
           ,
           and
           imprisoned
           ,
           and
           banished
           ;
           but
           the
           Iesuits
           who
           Preach
           only
           a
           glorious
           Christ
           ,
           without
           his
           passion
           and
           crosse
           ,
           have
           far
           better
           and
           easier
           entertainment
           among
           them
           .
           But
           these
           things
           the
           Bishop
           there
           gives
           a
           larger
           account
           of
           :
           I
           return
           to
           the
           Controversie
           between
           the
           Bishop
           and
           them
           :
           An
           Agent
           was
           sent
           to
           Rome
           by
           the
           Bishop
           with
           this
           letter
           to
           negotiate
           his
           business
           there
           against
           the
           
             Iesuits
             ,
             a
             man
             intelligent
          
           ,
           
           vigorous
           and
           undaunted
           ,
           saith
           
             Mr.
             S.
             Amour
          
           of
           him
           ;
           who
           followed
           his
           
           business
           so
           close
           ,
           that
           after
           long
           solicitation
           and
           address
           ,
           he
           obtains
           another
           Decree
           against
           the
           Iesuits
           ,
           which
           is
           extant
           at
           large
           in
           the
           Lyons
           Edition
           of
           the
           Bullarium
           :
           but
           which
           ought
           to
           be
           observed
           ,
           is
           since
           prohibited
           by
           the
           
             Index
             Expurgatorius
          
           of
           Alexander
           7.
           
           by
           whose
           means
           that
           was
           procured
           is
           easie
           to
           conjecture
           ,
           when
           we
           consider
           with
           what
           difficulty
           the
           Decree
           was
           obtained
           ;
           and
           for
           above
           a
           year
           after
           the
           passing
           it
           ,
           the
           coming
           of
           it
           forth
           was
           hindred
           by
           
             Cardinal
             Spada
          
           under-hand
           ,
           who
           was
           a
           great
           Friend
           to
           the
           Iesuits
           .
           And
           when
           it
           did
           come
           forth
           ,
           the
           Iesuits
           bought
           up
           all
           the
           Copies
           of
           it
           they
           could
           ,
           
           on
           purpose
           to
           abolish
           the
           memory
           of
           it
           :
           which
           made
           them
           obtain
           the
           prohibition
           of
           the
           Bullarium
           ,
           till
           that
           part
           were
           purged
           out
           of
           it
           .
           But
           if
           the
           Popes
           had
           any
           real
           kindness
           for
           the
           Authority
           of
           Bishops
           ,
           they
           would
           never
           suffer
           such
           encroachments
           to
           be
           made
           upon
           them
           ,
           as
           they
           do
           ,
           nor
           shew
           so
           much
           favour
           to
           the
           contemners
           of
           it
           .
           But
           this
           is
           one
           of
           the
           grand
           Intrigues
           of
           the
           
             Roman
             Court
          
           ,
           to
           keep
           the
           Bishops
           down
           by
           the
           priviledges
           of
           the
           Regulars
           who
           are
           immediate
           dependents
           on
           the
           Popes
           ;
           only
           at
           some
           times
           when
           they
           cannot
           help
           it
           ,
           they
           must
           seem
           to
           curb
           them
           ,
           but
           yet
           so
           as
           to
           keep
           them
           in
           heart
           enough
           to
           bait
           the
           Bishops
           ,
           when
           they
           begin
           to
           exercise
           their
           Authority
           as
           they
           ought
           to
           do
           in
           the
           reformation
           
           of
           abuses
           and
           disorders
           .
           But
           by
           these
           heats
           and
           controversies
           among
           them
           about
           matters
           of
           Government
           and
           Order
           ,
           it
           appears
           that
           they
           have
           no
           cause
           to
           upbraid
           us
           with
           our
           dissensions
           about
           them
           :
           And
           that
           they
           have
           no
           more
           effectual
           means
           to
           suppress
           them
           than
           We.
           
        
         
           §
           .
           11.
           2.
           
           As
           to
           matters
           of
           doctrine
           .
           
           The
           least
           thing
           any
           one
           could
           imagine
           by
           all
           the
           boasts
           of
           Vnity
           among
           them
           ,
           and
           upbraiding
           others
           with
           their
           dissensions
           ,
           is
           ,
           that
           they
           are
           all
           of
           one
           mind
           in
           
             matters
             of
             doctrine
          
           ;
           but
           he
           must
           believe
           against
           common
           sense
           and
           experience
           that
           can
           believe
           this
           .
           For
           we
           know
           their
           divisions
           well
           enough
           ,
           and
           that
           it
           is
           as
           easie
           a
           matter
           to
           compose
           all
           the
           differences
           among
           us
           as
           among
           them
           .
           We
           may
           assoon
           perswade
           the
           Quakers
           to
           Vniformity
           ,
           as
           reconcile
           the
           Dominicans
           and
           the
           Iesuits
           ;
           and
           all
           our
           Sects
           will
           agree
           assoon
           as
           the
           factions
           of
           the
           Thomists
           and
           Scotists
           ;
           the
           Presbyterians
           and
           Independents
           will
           yield
           to
           
             Episcopal
             jurisdiction
          
           ,
           assoon
           as
           the
           
             Monastick
             Orders
          
           will
           quit
           their
           priviledges
           ;
           the
           Arminians
           and
           Calvinists
           will
           be
           all
           of
           a
           mind
           when
           the
           Iansenists
           and
           Molinists
           are
           :
           and
           we
           are
           apt
           to
           think
           that
           our
           Controversies
           about
           Ceremonies
           are
           not
           altogether
           of
           so
           great
           importance
           as
           theirs
           about
           infallibility
           .
           But
           it
           is
           a
           very
           pleasant
           thing
           to
           see
           by
           what
           arts
           they
           go
           about
           to
           perswade
           credudulous
           
           people
           ,
           that
           what
           would
           be
           called
           divisions
           any
           where
           else
           ,
           is
           an
           
             admirable
             Vnion
          
           among
           them
           ;
           they
           might
           assoon
           perswade
           them
           that
           the
           seven
           Hills
           of
           Rome
           are
           the
           
             bottomless
             pit
          
           ;
           or
           that
           contradictions
           may
           be
           true
           .
           For
           either
           the
           Pope
           is
           infallible
           or
           he
           is
           not
           ,
           either
           the
           supream
           Government
           of
           the
           Church
           is
           committed
           to
           him
           alone
           as
           
             S.
             Peters
          
           Successor
           ,
           or
           to
           the
           representative
           Church
           in
           a
           Council
           ,
           either
           he
           hath
           a
           temporal
           power
           to
           command
           Princes
           ,
           or
           he
           hath
           not
           ;
           either
           the
           
             V.
             Mary
          
           was
           conceived
           with
           
             Original
             sin
          
           ,
           or
           she
           was
           not
           ;
           either
           there
           is
           a
           Pre-determination
           ,
           or
           there
           is
           not
           ;
           either
           Souls
           may
           be
           delivered
           out
           of
           Purgatory
           ,
           or
           they
           may
           not
           :
           Dare
           any
           of
           them
           say
           they
           are
           all
           of
           a
           mind
           in
           the
           Church
           of
           Rome
           about
           these
           points
           ?
           I
           am
           sure
           they
           dare
           not
           .
           But
           what
           then
           ?
           do
           they
           not
           differ
           from
           one
           another
           ?
           do
           they
           not
           write
           ,
           and
           Preach
           ,
           and
           rail
           against
           each
           other
           as
           much
           as
           any
           Sectaries
           can
           do
           ?
           are
           there
           not
           factions
           of
           long
           continuance
           among
           them
           upon
           these
           differences
           ?
           where
           then
           lyes
           their
           Vnity
           they
           boast
           off
           ?
           Alas
           !
           we
           speak
           like
           Ignorant
           persons
           ,
           and
           do
           not
           consider
           what
           artificial
           men
           we
           have
           to
           deal
           with
           ;
           who
           with
           some
           pretty
           tricks
           and
           slights
           of
           hand
           make
           all
           that
           which
           seems
           to
           us
           shattered
           and
           broken
           in
           pieces
           to
           appear
           sound
           and
           entire
           without
           
           the
           least
           crack
           or
           flaw
           in
           it
           .
           It
           will
           be
           worth
           the
           while
           to
           find
           out
           these
           arts
           ,
           for
           I
           do
           not
           question
           but
           by
           a
           discreet
           managing
           them
           ,
           they
           may
           serve
           us
           as
           well
           as
           them
           ,
           and
           our
           Church
           will
           have
           ,
           (
           though
           not
           so
           much
           splendour
           )
           yet
           as
           much
           Vnity
           as
           theirs
           .
           They
           tell
           us
           therefore
           that
           it
           is
           true
           they
           are
           not
           all
           of
           a
           mind
           ,
           
             and
             it
             is
             not
             necessary
             to
             the
          
           Unity
           
             of
             the
             Church
             that
             they
             should
             be
             :
          
           but
           ,
           they
           have
           
             the
             only
             way
             of
             composing
             differences
          
           ;
           and
           they
           do
           not
           differ
           
             in
             matters
             of
             faith
             from
             each
             other
          
           ;
           and
           
             their
             differences
             lye
             only
             in
             their
             Schools
             ,
             and
             do
             not
             disturb
             the
             peace
             of
             the
             Church
             .
          
           This
           is
           the
           utmost
           I
           can
           find
           their
           best
           wits
           plead
           for
           the
           Vnity
           of
           the
           
             Roman
             Church
          
           ;
           and
           if
           these
           be
           sufficient
           ,
           I
           believe
           they
           and
           we
           will
           be
           proved
           to
           be
           as
           much
           at
           Unity
           ,
           as
           they
           are
           among
           themselves
           .
        
         
           1.
           
           They
           say
           
             the
             Vnity
             of
             the
             Church
             doth
             not
             lye
             in
             actual
             Agreement
             of
             the
             members
             of
             it
             in
             matters
             of
             Doctrine
             ;
             but
             in
             having
             the
             best
             means
             to
             compose
             differences
             and
             to
             preserve
             consent
             ;
             which
             is
             ,
             submission
             to
             the
             Popes
             Authority
             .
          
           
           So
           
             Gregory
             de
             Valentiâ
          
           explains
           the
           Vnity
           of
           their
           
             Church
             ;
             for
             actual
             consent
          
           ,
           he
           grants
           ,
           
             may
             be
             in
             other
             Churches
             as
             much
             as
             theirs
             ,
             and
             there
             is
             nothing
             singular
             or
             peculiar
             attributed
             to
             their
             Church
             ,
             supposing
             they
             were
             all
             of
             a
             mind
             ,
             which
             it
             is
             plain
             they
             are
             not
             ;
             but
             therein
             ,
          
           saith
           he
           ,
           
             lyes
             the
             Vnity
             of
             their
             Church
             ,
             that
             
             they
             all
             acknowledge
             one
             Head
             in
             whose
             judgement
             they
             acquiesce
             :
             and
             therefore
             they
             have
             no
             more
             to
             do
             but
             to
             know
             what
             the
             Pope
             determines
             .
          
           If
           this
           be
           all
           their
           Unity
           ,
           we
           have
           greater
           than
           they
           ,
           for
           we
           have
           a
           more
           certain
           way
           of
           ending
           Controversies
           than
           they
           have
           :
           which
           I
           prove
           by
           an
           argument
           like
           to
           one
           in
           great
           request
           among
           them
           ,
           when
           they
           go
           about
           to
           perswade
           weak
           persons
           to
           their
           Religion
           ,
           viz.
           
             that
             it
             must
             needs
             be
             safer
             to
             be
             in
             that
             Religion
             wherein
             both
             parties
             agree
             ,
             a
             man
             may
             be
             saved
             ;
             than
             in
             that
             where
             one
             side
             denies
             a
             possibility
             of
             salvation
          
           ;
           so
           say
           I
           here
           ,
           that
           must
           be
           a
           safer
           way
           for
           Unity
           which
           both
           parties
           agree
           in
           to
           be
           infallible
           ,
           than
           that
           which
           one
           side
           absolutely
           denyes
           to
           be
           so
           ;
           but
           both
           parties
           agree
           the
           Scriptures
           to
           be
           infallible
           ,
           and
           all
           Protestants
           deny
           the
           Pope
           to
           be
           infallible
           ;
           therefore
           ours
           is
           the
           more
           certain
           way
           for
           Vnity
           .
           But
           this
           is
           not
           all
           ,
           for
           it
           is
           far
           from
           being
           agreed
           among
           themselves
           that
           the
           Pope
           is
           infallible
           ;
           it
           being
           utterly
           denyed
           by
           some
           among
           them
           ,
           and
           the
           asserting
           it
           accounted
           Heresie
           :
           as
           is
           evident
           in
           some
           late
           Books
           written
           to
           that
           purpose
           in
           France
           and
           England
           :
           What
           excellent
           means
           of
           Vnity
           then
           is
           this
           among
           them
           ;
           which
           it
           is
           accounted
           by
           some
           no
           less
           than
           Heresie
           to
           assert
           ?
        
         
         
           §
           .
           13.
           
           But
           supposing
           they
           should
           yield
           the
           Pope
           that
           submission
           which
           they
           deny
           to
           be
           due
           to
           him
           ,
           yet
           is
           his
           definition
           so
           much
           more
           certain
           way
           of
           ending
           Controversies
           than
           the
           Scriptures
           ?
           
           Let
           them
           name
           one
           Controversie
           that
           hath
           been
           ended
           in
           their
           Church
           meerly
           by
           the
           
             Popes
             Decrees
          
           ;
           so
           as
           the
           opposite
           party
           hath
           declared
           ,
           that
           they
           believed
           contrary
           to
           what
           they
           believed
           before
           on
           the
           account
           of
           the
           Popes
           definition
           .
           We
           have
           many
           instances
           to
           the
           contrary
           ,
           wherein
           controversies
           have
           been
           heightened
           and
           increased
           by
           their
           interposing
           ,
           but
           none
           concluded
           by
           them
           .
           Do
           they
           say
           the
           Scripture
           can
           be
           no
           means
           of
           Vnity
           ,
           because
           of
           the
           various
           senses
           which
           have
           been
           put
           upon
           it
           ?
           and
           have
           they
           no
           wayes
           to
           evade
           the
           Popes
           definitions
           ?
           Yes
           ,
           so
           many
           ,
           that
           his
           Authority
           in
           truth
           signifies
           nothing
           ,
           any
           farther
           than
           they
           agree
           that
           the
           upholding
           it
           tends
           to
           their
           common
           interest
           .
           But
           when
           onces
           he
           comes
           to
           cross
           the
           interest
           of
           any
           party
           ,
           if
           they
           do
           not
           in
           plain
           terms
           defie
           him
           ,
           yet
           they
           find
           out
           more
           civil
           wayes
           of
           making
           his
           Definitions
           of
           no
           force
           .
           Either
           they
           say
           the
           Decree
           was
           procured
           by
           fraud
           ,
           and
           the
           Pope
           made
           it
           by
           mis-information
           ,
           which
           is
           the
           common
           way
           ,
           or
           he
           did
           not
           define
           it
           as
           a
           
             matter
             of
             faith
          
           sitting
           
             in
             Cathedrâ
          
           ,
           or
           the
           sense
           of
           his
           definition
           is
           quite
           otherwise
           than
           their
           Adversaries
           understand
           it
           ;
           or
           supposing
           
           that
           be
           the
           sense
           ,
           the
           Pope
           is
           never
           to
           be
           supposed
           to
           define
           any
           thing
           contrary
           to
           the
           Scriptures
           and
           Fathers
           and
           
             ancient
             Canons
          
           :
           Of
           all
           which
           it
           were
           no
           difficult
           task
           to
           give
           late
           and
           particular
           instances
           ;
           but
           no
           one
           who
           is
           acquainted
           with
           the
           history
           of
           that
           Church
           can
           be
           ignorant
           of
           them
           ,
           and
           the
           late
           proceedings
           in
           the
           point
           of
           the
           
             five
             Propositions
          
           are
           a
           sufficient
           evidence
           of
           these
           things
           to
           any
           one
           who
           reads
           them
           .
           For
           when
           was
           there
           a
           Fairer
           occasion
           given
           to
           the
           Pope
           to
           shew
           his
           Authority
           for
           preservation
           of
           the
           Churches
           unity
           ,
           than
           at
           that
           time
           when
           the
           matter
           of
           the
           
             five
             Propositions
          
           was
           under
           debate
           at
           Rome
           :
           The
           same
           controversie
           was
           now
           revived
           which
           had
           disturbed
           their
           Church
           so
           often
           and
           so
           much
           before
           .
           In
           the
           time
           of
           Clement
           8.
           the
           heats
           were
           so
           great
           between
           the
           Iesuits
           and
           Dominicans
           ,
           that
           the
           Pope
           thought
           it
           necessary
           for
           the
           peace
           of
           the
           Church
           to
           put
           an
           end
           to
           them
           ,
           to
           that
           end
           he
           appointed
           Congregations
           for
           several
           years
           to
           discuss
           those
           points
           ,
           that
           he
           might
           come
           to
           a
           resolution
           in
           them
           .
           This
           Pope
           at
           first
           was
           strangely
           prepossest
           by
           the
           arts
           of
           the
           Iesuits
           against
           the
           Dominicans
           ,
           but
           sending
           for
           the
           General
           of
           the
           Dominicans
           ,
           he
           told
           him
           what
           sad
           apprehensions
           he
           had
           concerning
           the
           peace
           of
           the
           Church
           ,
           by
           reason
           of
           the
           disputes
           between
           the
           Iesuits
           and
           them
           ;
           and
           therefore
           charges
           him
           that
           those
           
           of
           his
           Order
           should
           no
           longer
           molest
           the
           Iesuits
           about
           these
           things
           ;
           to
           whom
           he
           replyed
           ,
           
             that
             he
             assured
             him
             with
             as
             great
             Protestation
             as
             he
             was
             able
             ,
             that
             it
             was
             no
             meer
             Scholastical
             dispute
             between
             them
             ,
          
           
           
             but
             it
             was
             the
             cause
             of
             faith
             that
             was
             concerned
          
           ;
           which
           he
           discoursed
           largely
           upon
           to
           the
           Pope
           ,
           and
           made
           such
           impressions
           upon
           him
           ,
           that
           the
           Dominicans
           verily
           believe
           ,
           
           that
           had
           that
           Pope
           lived
           to
           the
           Vespers
           of
           Pentecost
           that
           year
           he
           dyed
           in
           March
           ,
           he
           had
           published
           a
           Bull
           against
           the
           Iesuits
           in
           presence
           of
           the
           Colledge
           of
           Cardinals
           ,
           and
           created
           
             F.
             Lemos
             Cardinal
          
           .
           After
           his
           death
           the
           congregations
           were
           continued
           in
           the
           time
           of
           Paul
           5.
           but
           at
           last
           were
           broken
           up
           without
           any
           decision
           at
           all
           .
           If
           the
           Popes
           determination
           be
           such
           an
           absolute
           
             Instrument
             of
             peace
          
           in
           the
           Church
           ,
           it
           is
           the
           strangest
           thing
           in
           the
           world
           ,
           it
           should
           be
           made
           so
           little
           use
           of
           in
           such
           cases
           where
           they
           all
           acknowledge
           it
           would
           be
           of
           infinite
           advantage
           to
           their
           Church
           ,
           to
           have
           an
           issue
           put
           to
           such
           troublesome
           controversies
           as
           these
           were
           .
           But
           they
           know
           well
           enough
           ,
           that
           the
           
             Popes
             Authority
          
           is
           the
           more
           esteemed
           the
           less
           it
           is
           used
           ,
           and
           that
           it
           hath
           alwayes
           been
           very
           hazardous
           to
           determine
           where
           there
           have
           been
           considerable
           parties
           ,
           on
           both
           sides
           ;
           for
           fear
           the
           condemned
           party
           should
           renounce
           his
           Authority
           ,
           or
           speak
           plainer
           truths
           than
           they
           are
           willing
           to
           hear
           .
           And
           therefore
           it
           was
           
           well
           observed
           by
           
             Mons.
             S.
             Amour
          
           ,
           
           
             that
             they
             are
             very
             jealeus
             at
             Rome
             of
             maintaining
             the
             Authority
             of
             the
             decrees
             which
             issue
             from
             thence
             ,
             and
             that
             this
             consideration
             obliges
             the
             maker
             of
             them
             to
             look
             very
             well
             to
             the
             compliance
             and
             facility
             that
             may
             be
             expected
             in
             their
             execution
             before
             they
             pass
             any
             at
             all
             .
          
           Which
           is
           a
           most
           certain
           argument
           they
           dare
           not
           trust
           the
           
             Popes
             infallibility
          
           ,
           nor
           all
           the
           promises
           they
           pretend
           Christ
           hath
           made
           to
           their
           Church
           ;
           but
           govern
           their
           affaires
           wholly
           by
           the
           rules
           of
           
             humane
             Policy
          
           .
           And
           on
           this
           account
           when
           the
           heats
           brake
           forth
           in
           France
           about
           Iansenism
           ;
           and
           both
           parties
           made
           application
           to
           the
           Court
           of
           Rome
           ,
           the
           Pope
           could
           never
           be
           prevailed
           with
           to
           suffer
           the
           main
           controversies
           to
           be
           touched
           ,
           or
           any
           decree
           to
           pass
           about
           them
           ,
           but
           at
           last
           condemned
           some
           ambiguous
           Propositions
           as
           taken
           out
           of
           Iansenius
           his
           book
           ;
           which
           both
           parties
           condemned
           according
           to
           their
           different
           senses
           ,
           and
           they
           were
           left
           to
           dispute
           it
           out
           ,
           which
           sense
           it
           was
           the
           Pope
           meant
           them
           in
           .
           And
           therefore
           the
           
             Iansenists
             Advocate
          
           who
           was
           well
           versed
           in
           the
           practices
           of
           the
           Court
           of
           Rome
           ,
           gave
           them
           the
           truest
           account
           of
           the
           intentions
           of
           that
           Court
           in
           their
           affaire
           ,
           
           which
           was
           ,
           
             to
             delude
             both
             the
             one
             side
             and
             the
             other
          
           ;
           and
           that
           
             Cardinal
             Ginetti
          
           had
           told
           him
           that
           
             either
             nothing
             would
             be
             done
          
           ,
           
           
             or
             if
             any
             thing
             that
             which
             would
             doe
             neither
             good
             not
             hurt
             .
          
           And
           
           therefore
           in
           stead
           of
           ending
           the
           controversies
           ,
           the
           Popes
           definition
           only
           produced
           more
           ,
           viz.
           whether
           the
           Propositions
           condemned
           were
           in
           Iansenius
           or
           no
           ?
           whether
           the
           Pope
           might
           not
           erre
           in
           matter
           of
           fact
           ?
           the
           Iansenists
           affirming
           this
           ,
           the
           Iesuits
           denying
           it
           and
           charging
           each
           other
           with
           no
           less
           than
           Heresie
           about
           it
           .
           For
           upon
           the
           Iesuits
           asserting
           
             Octob.
             12.
             
             A.D.
             1661.
             that
             the
             Pope
             hath
             the
             same
             infallibility
             that
             Iesus
             Christ
             hath
             ,
             not
             only
             in
             Questions
             of
             right
             but
             in
             matters
             of
             fact
             ,
             and
             that
             thence
             those
             of
             their
             Church
             are
             bound
             to
             believe
             with
             a
             divine
             faith
             ,
             that
             the
             5.
             condemned
             Propositions
             are
             in
             Iansenius
             :
          
           the
           Iansenists
           publish
           
             a
             charge
             of
             heresie
             against
             the
             Iesuits
             and
             such
             as
             was
             never
             broached
             in
             the
             Church
             before
             :
             being
             not
             only
             a
             solitary
             error
             or
             simple
             heresie
             ,
             but
             a
             whole
             source
             of
             errors
             ,
             or
             rather
             an
             
               universal
               heresie
            
             which
             overthrows
             all
             Religion
             .
             Which
             they
             goe
             about
             at
             large
             to
             prove
             by
             shewing
             ,
             that
             this
             builds
             mens
             faith
             on
             the
             
               word
               of
               man
            
             and
             not
             on
             
               the
               word
               of
               God
            
             ,
             because
             it
             concerns
             a
             thing
             neither
             revealed
             nor
             attested
             by
             God
             ,
             as
             to
             know
             whether
             Propositions
             are
             really
             an
             Authors
             of
             this
             last
             Age
             ;
             and
             (
             as
             he
             goes
             on
             )
             to
             make
             the
             Popes
             word
             equal
             with
             the
             
               word
               of
               God
            
             ,
             is
             not
             only
             heresie
             but
             horrid
             impiety
             and
             a
             species
             of
             Idolatry
             :
             for
             this
             is
             giving
             to
             man
             the
             honour
             due
             only
             to
             
             God
             :
             because
             such
             an
             entire
             submission
             of
             our
             mind
             and
             of
             all
             our
             intellectuals
             comprehended
             in
             the
             act
             of
             our
             faith
             is
             that
             Adoration
             which
             we
             pay
             to
             the
             prime
             verity
             it self
             .
          
           And
           I
           dare
           now
           leave
           any
           one
           to
           Judge
           ,
           whether
           upon
           so
           late
           an
           experiment
           of
           the
           Constitutions
           of
           two
           
             Popes
             Innocent
          
           10.
           and
           Alexander
           7.
           in
           order
           to
           the
           ending
           so
           great
           a
           Controversie
           as
           this
           was
           ,
           it
           be
           not
           apparent
           ,
           that
           the
           
             Popes
             Authority
          
           signifies
           no
           more
           to
           the
           ending
           Controversies
           ,
           than
           the
           parties
           who
           are
           concerned
           are
           willing
           that
           it
           should
           
             i.
             e.
          
           as
           far
           as
           they
           doe
           consent
           to
           obey
           them
           and
           no
           farther
           ?
        
         
           §
           .
           14.
           
           But
           it
           may
           be
           said
           ,
           
           
             that
             it
             is
             true
             there
             are
             differences
             among
             them
             about
             the
             Popes
             power
             and
             infallibility
             ,
             and
             therefore
             he
             may
             not
             be
             so
             fit
             to
             end
             Controversies
             ,
             but
             there
             is
             no
             dispute
             among
             them
             ,
             about
             Pope
             and
             Council
             together
             ,
             therefore
             in
             that
             case
             they
             are
             all
             agreed
             ,
             that
             they
             ought
             to
             submit
             .
          
           These
           are
           fine
           things
           to
           be
           said
           ,
           and
           appeare
           plausibly
           to
           those
           who
           doe
           not
           search
           into
           them
           ;
           but
           those
           that
           doe
           ,
           will
           easily
           find
           this
           as
           ineffectual
           a
           remedy
           as
           the
           other
           .
           For
           if
           we
           examine
           but
           the
           ways
           used
           by
           the
           several
           parties
           among
           them
           to
           avoid
           the
           decisions
           of
           some
           Councils
           against
           their
           particular
           opinions
           ,
           we
           may
           see
           how
           little
           the
           decrees
           of
           Councils
           can
           bind
           those
           who
           have
           no
           mind
           to
           be
           tyed
           up
           by
           them
           .
           Either
           
           they
           say
           the
           decision
           depended
           on
           a
           
             matter
             of
             fact
          
           ,
           which
           the
           Council
           was
           not
           sufficiently
           informed
           in
           ,
           and
           they
           believe
           a
           Council
           may
           erre
           in
           a
           matter
           of
           fact
           ,
           or
           else
           it
           did
           not
           proceed
           
             after
             the
             way
             of
             a
             Council
             ,
          
           or
           it
           was
           not
           general
           ,
           or
           its
           decrees
           were
           not
           received
           by
           the
           
             Catholick
             Church
          
           ,
           or
           though
           some
           were
           received
           yet
           not
           all
           ,
           or
           however
           ,
           the
           infallibility
           of
           a
           Council
           is
           not
           absolute
           ;
           but
           supposing
           that
           it
           proceeds
           according
           to
           the
           constant
           tradition
           of
           the
           Church
           ,
           which
           unavoidably
           leaves
           the
           matter
           as
           much
           under
           debate
           as
           if
           the
           Council
           had
           never
           meddled
           with
           it
           .
        
         
           But
           if
           they
           doe
           in
           earnest
           believe
           ,
           that
           the
           Pope
           and
           Council
           can
           put
           an
           end
           to
           all
           Controversies
           among
           them
           when
           they
           please
           ,
           I
           would
           fain
           know
           why
           they
           have
           not
           done
           this
           hitherto
           ?
           Is
           not
           unity
           desirable
           among
           them
           ?
           if
           not
           ,
           why
           doe
           they
           boast
           of
           it
           ?
           if
           it
           be
           ,
           why
           have
           they
           not
           obtained
           it
           ,
           since
           they
           can
           so
           easily
           doe
           it
           ?
           what
           made
           them
           so
           extremely
           cautious
           in
           the
           Council
           of
           Trent
           of
           meddling
           with
           any
           thing
           that
           was
           
             in
             Controversie
             among
             themselves
          
           ?
           or
           was
           it
           ,
           that
           they
           were
           all
           so
           much
           of
           a
           mind
           that
           they
           had
           nothing
           to
           doe
           ,
           but
           to
           condemn
           their
           enemies
           ?
           which
           was
           so
           far
           from
           being
           true
           ,
           that
           there
           were
           very
           few
           things
           which
           came
           into
           bebate
           ,
           that
           they
           were
           agreed
           in
           ,
           and
           therefore
           they
           were
           put
           sometimes
           to
           strange
           shifts
           
           to
           find
           out
           general
           and
           ambiguous
           terms
           which
           might
           not
           displease
           the
           dissenters
           ,
           and
           yet
           leave
           the
           disputes
           as
           great
           as
           ever
           .
           They
           could
           not
           agree
           so
           much
           as
           about
           the
           Title
           of
           the
           Council
           ,
           
           many
           of
           the
           Bishops
           were
           for
           adding
           to
           the
           Title
           of
           
             the
             most
             holy
             Council
             ,
             Representing
             the
             Church
             Vniversal
             ,
          
           which
           was
           eagerly
           opposed
           by
           the
           Italians
           ,
           and
           with
           much
           adoe
           avoided
           by
           the
           Legats
           ;
           being
           no
           small
           controversie
           about
           words
           ,
           but
           of
           very
           great
           consequence
           about
           the
           power
           and
           authority
           of
           Pope
           and
           Council
           ,
           if
           they
           had
           been
           suffered
           to
           goe
           on
           in
           it
           .
           But
           the
           Pope
           hearing
           of
           this
           dispute
           at
           the
           beginning
           ,
           sent
           word
           to
           the
           Legats
           ,
           
             not
             to
             broach
             any
             new
             difficulties
             in
             matter
             of
             faith
             ,
          
           
           
             nor
             to
             determine
             any
             of
             the
             things
             controversed
             among
             Catholicks
             ,
             and
             to
             proceed
             slowly
             in
             the
             Reformation
             .
          
           Excellent
           instructions
           for
           the
           advancement
           of
           Peace
           and
           Holiness
           !
           Whoever
           will
           for
           that
           end
           peruse
           that
           incomparable
           history
           of
           the
           Council
           ,
           will
           find
           how
           high
           the
           Controversies
           among
           themselves
           were
           between
           the
           Bishops
           and
           the
           Regulars
           about
           priviledges
           ,
           between
           the
           Dominicans
           and
           Francise●ins
           in
           many
           weighty
           points
           ,
           between
           the
           
             Italian
             Bishops
          
           and
           others
           about
           Residence
           and
           the
           extent
           of
           
             Episcopal
             power
          
           ,
           between
           the
           Divines
           in
           most
           of
           the
           matters
           of
           doctrine
           ,
           as
           might
           easily
           be
           shewed
           at
           large
           ,
           if
           I
           loved
           the
           pains
           of
           transcribing
           ;
           but
           I
           had
           rather
           referre
           the
           Reader
           to
           that
           
           excellent
           history
           it self
           .
           But
           I
           only
           renew
           my
           demand
           ,
           why
           must
           no
           controversies
           among
           Catholicks
           be
           ended
           in
           the
           Council
           ?
           could
           they
           be
           better
           decided
           any
           where
           else
           ?
           if
           so
           ,
           then
           the
           Council
           is
           not
           the
           best
           means
           of
           Vnity
           ;
           if
           not
           ,
           then
           it
           seems
           there
           is
           no
           necessity
           of
           ending
           controversies
           among
           them
           ,
           but
           they
           have
           Vnity
           enough
           without
           it
           .
           And
           in
           truth
           ,
           it
           is
           Interest
           and
           not
           Vnity
           they
           look
           after
           ,
           all
           such
           who
           hold
           opinions
           contrary
           to
           their
           Interest
           must
           be
           proceeded
           against
           and
           condemned
           ;
           but
           for
           others
           ,
           let
           them
           quarrel
           and
           dispute
           as
           long
           as
           they
           will
           ,
           they
           let
           them
           alone
           if
           they
           touch
           not
           the
           
             Popes
             Authority
          
           ,
           nor
           any
           of
           the
           gainful
           opinions
           and
           practices
           which
           are
           allowed
           among
           them
           .
           And
           supposing
           their
           Interest
           be
           kept
           up
           ,
           which
           the
           Inquisition
           is
           designed
           for
           ,
           the
           Court
           of
           Rome
           is
           as
           great
           a
           Friend
           to
           toleration
           as
           may
           be
           ,
           only
           what
           others
           call
           
             different
             perswasions
          
           ,
           they
           call
           School
           points
           ,
           and
           what
           others
           call
           divisions
           ,
           they
           call
           disputes
           ;
           the
           case
           is
           the
           same
           with
           their
           Church
           and
           others
           ,
           only
           they
           have
           softer
           names
           for
           the
           differences
           among
           themselves
           ,
           and
           think
           none
           bad
           enough
           for
           those
           who
           cast
           off
           the
           
             Popes
             Authority
          
           and
           plead
           for
           a
           Reformation
           .
           Here
           then
           lyes
           the
           profound
           mystrey
           of
           their
           Vnity
           ,
           that
           they
           are
           all
           agreed
           against
           us
           ,
           though
           not
           among
           themselves
           ;
           and
           are
           not
           we
           so
           against
           them
           too
           ?
           May
           not
           we
           plead
           for
           the
           Vnity
           ,
           that
           they
           
           have
           on
           the
           same
           grounds
           ?
           We
           are
           all
           agreed
           against
           Popery
           ,
           as
           much
           as
           they
           are
           against
           Protestants
           ;
           only
           we
           have
           some
           
             Scholastick
             disputes
          
           among
           us
           about
           indifferent
           things
           ,
           and
           the
           
             Episcopal
             Authority
          
           ,
           as
           they
           have
           ;
           we
           have
           some
           zealous
           Dominicans
           ,
           and
           busie
           and
           factious
           men
           such
           as
           the
           Iesuits
           among
           them
           are
           ;
           but
           setting
           aside
           these
           disputes
           we
           are
           admirably
           well
           agreed
           ,
           just
           as
           they
           are
           in
           the
           
             Roman
             Church
          
           .
        
         
           §
           .
           15.
           2.
           
           They
           say
           ,
           
           
             they
             doe
             not
             differ
             in
             matters
             of
             faith
             .
          
           But
           this
           is
           as
           true
           as
           the
           other
           ;
           for
           are
           they
           agreed
           in
           
             matters
             of
             faith
          
           who
           charge
           one
           another
           with
           heresie
           ?
           as
           we
           have
           already
           seen
           that
           they
           doe
           .
           But
           if
           they
           mean
           that
           they
           doe
           not
           differ
           in
           
             matters
             of
             faith
          
           ,
           because
           those
           only
           are
           
             matters
             of
             faith
          
           which
           they
           are
           agreed
           in
           ;
           they
           were
           as
           good
           say
           ,
           they
           are
           agreed
           in
           the
           things
           they
           doe
           not
           differ
           about
           :
           for
           the
           parties
           which
           differ
           doe
           believe
           the
           things
           in
           difference
           to
           be
           
             matters
             of
             faith
          
           ;
           and
           therefore
           they
           think
           they
           differ
           from
           one
           another
           in
           
             matter
             of
             faith
          
           .
           But
           they
           are
           not
           agreed
           what
           it
           is
           which
           makes
           a
           thing
           to
           be
           a
           
             matter
             of
             faith
          
           ;
           and
           therefore
           no
           one
           can
           pronounce
           that
           their
           differences
           are
           not
           about
           
             matters
             of
             faith
          
           ;
           for
           what
           one
           may
           think
           not
           to
           be
           
             de
             fide
          
           ,
           others
           may
           believe
           that
           it
           is
           ;
           we
           see
           the
           
             Popes
             personal
             infallibility
          
           is
           become
           a
           
             Catholick
             doctrine
          
           among
           the
           Iesuits
           ,
           and
           declared
           to
           be
           plain
           
           heresie
           by
           their
           Adversaries
           .
           The
           deliverance
           of
           souls
           from
           Purgatory
           by
           the
           prayers
           of
           the
           living
           is
           generally
           accounted
           a
           
             matter
             of
             faith
          
           in
           the
           
             Roman
             Church
          
           ;
           but
           we
           know
           those
           in
           it
           who
           deny
           it
           ,
           and
           say
           it
           was
           a
           
             novel
             opinion
          
           introduced
           by
           Gregory
           1.
           against
           the
           consent
           of
           Antiquity
           .
           It
           is
           a
           
             matter
             of
             faith
          
           ,
           say
           the
           Dominicans
           and
           Iansenists
           to
           attribute
           to
           God
           alone
           the
           praise
           of
           converting
           grace
           ,
           and
           that
           grace
           efficacious
           by
           it self
           ,
           was
           the
           doctrine
           of
           Fathers
           and
           Councils
           and
           
             the
             Catholick
             Church
          
           ;
           and
           is
           it
           not
           then
           a
           
             matter
             of
             faith
          
           in
           their
           opinion
           ,
           wherein
           the
           Iesuits
           and
           they
           differ
           from
           each
           other
           ?
           To
           which
           purpose
           it
           was
           well
           said
           by
           the
           author
           of
           a
           Book
           printed
           at
           Paris
           A.
           D.
           1651.
           containing
           essayes
           and
           
             reflections
             on
             the
             state
             of
             Religion
             ,
          
           
             that
             because
             of
             the
             Controversies
             between
             the
             Iansenists
             and
             the
             Iesuits
             ,
             it
             might
             with
             more
             reason
             be
             affirmed
             now
             than
             in
             the
             time
             of
             Arrianism
             it self
             ,
             
               that
               the
               whole
               Church
               seems
               to
               become
               heretical
               .
            
             For
             admitting
             ,
             saith
             he
             ,
             what
             is
             most
             certain
             that
             the
             Church
             hath
             decreed
             
               Calvinism
               ,
               Pelagianism
            
             and
             Semipelagianism
             to
             be
             heresies
             ,
             and
             that
             the
             Doctors
             are
             those
             who
             sit
             in
             the
             Chair
             to
             be
             consulted
             withall
             upon
             points
             of
             Religion
             ,
             all
             Catholicks
             are
             reduced
             to
             a
             most
             strange
             perplexity
             .
             For
             if
             a
             man
             shall
             address
             himself
             to
             those
             of
             the
             Iansenian
             
             party
             ,
             they
             will
             tell
             him
             that
             those
             who
             are
             termed
             Molinists
             are
             Pelagians
             or
             at
             least
             Semi-pelagians
             ,
             and
             on
             the
             other
             side
             the
             Molinists
             will
             bear
             him
             down
             that
             their
             Adversaries
             are
             Calvinists
             or
             else
             Novatians
             .
             Now
             all
             the
             Doctors
             of
             the
             
               Catholick
               Church
            
             (
             a
             very
             few
             excepted
             )
             are
             either
             of
             the
             one
             or
             the
             other
             party
             .
             I
             leave
             you
             then
             to
             consider
             to
             what
             prodigious
             streights
             mens
             minds
             are
             reduced
             ,
             since
             this
             is
             held
             as
             a
             general
             Maxime
             ,
             that
             whosoever
             fails
             in
             one
             point
             of
             faith
             ,
             fails
             in
             all
          
           .
           It
           is
           a
           matter
           of
           faith
           ,
           say
           the
           
             Dominicans
             ,
             that
             all
             persons
             ,
             Christ
             only
             excepted
             ,
             were
             born
             in
             sin
          
           ;
           and
           therefore
           the
           contenders
           for
           the
           
             immaculate
             conception
          
           must
           in
           their
           judgment
           differ
           in
           a
           
             point
             of
             faith
          
           from
           them
           .
           But
           if
           this
           distinction
           should
           be
           allowed
           to
           preserve
           the
           unity
           of
           their
           Church
           ,
           why
           shall
           it
           not
           as
           well
           cure
           the
           divisions
           of
           ours
           .
           The
           most
           considerable
           in
           all
           respects
           of
           the
           dissenters
           from
           the
           Church
           of
           England
           ,
           declare
           that
           they
           agree
           with
           us
           in
           all
           the
           
             articles
             of
             doctrine
          
           required
           by
           our
           Church
           ;
           will
           this
           be
           enough
           in
           their
           opinion
           to
           make
           us
           at
           unity
           with
           each
           other
           ?
           if
           not
           ,
           let
           them
           not
           plead
           the
           same
           thing
           for
           themselves
           which
           they
           will
           not
           allow
           to
           us
           .
           I
           cannot
           understand
           that
           the
           controversies
           about
           Ceremonies
           (
           considered
           in
           themselves
           )
           among
           us
           ,
           are
           of
           any
           greater
           weight
           ,
           than
           the
           disputes
           among
           
           the
           Fryars
           concerning
           their
           habits
           have
           been
           ;
           and
           yet
           this
           controversie
           only
           about
           the
           size
           of
           their
           hoods
           lasted
           in
           one
           Order
           almost
           an
           Age
           together
           ,
           and
           was
           managed
           with
           as
           great
           a
           heat
           and
           animosity
           ,
           as
           ever
           these
           have
           been
           among
           us
           ,
           and
           was
           with
           very
           much
           adoe
           laid
           asleep
           for
           a
           time
           by
           the
           endeavours
           of
           4.
           
           Popes
           successively
           .
           But
           if
           this
           signifies
           nothing
           to
           unity
           ,
           to
           say
           ,
           
             that
             the
             matters
             are
             not
             great
             about
             which
             the
             Controversies
             are
             ,
             if
             the
             disturbances
             be
             great
             which
             are
             caused
             by
             them
             ,
          
           that
           will
           reflect
           more
           sharply
           on
           their
           Church
           than
           on
           ours
           ,
           which
           hath
           so
           many
           differences
           which
           they
           account
           not
           to
           be
           about
           any
           
             matters
             of
             faith
          
           .
           But
           if
           these
           differences
           in
           point
           of
           doctrine
           among
           them
           prove
           to
           be
           none
           in
           
             matters
             of
             faith
          
           ,
           it
           would
           be
           no
           difficult
           task
           upon
           the
           same
           grounds
           to
           shew
           that
           they
           have
           no
           reason
           to
           quarrel
           with
           us
           for
           breaking
           the
           unity
           of
           their
           Church
           ,
           because
           then
           we
           may
           differ
           from
           them
           as
           little
           in
           matters
           of
           faith
           ,
           as
           they
           doe
           from
           one
           another
           .
           This
           I
           need
           not
           take
           upon
           me
           to
           shew
           at
           large
           ,
           because
           I
           find
           it
           already
           done
           to
           my
           hand
           by
           
             F.
             Davenport
             ,
             al.
             Sancta
             Clara
          
           in
           his
           paraphrastical
           exposition
           of
           the
           39.
           articles
           of
           our
           Church
           :
           about
           
             half
             of
             them
             he
             acknowledges
             to
             be
             Catholick
             ,
             as
             they
             are
             without
             any
             further
             explication
             .
             The
             first
             he
             meets
             with
             difficulty
             in
             is
             that
             ,
             
               about
               the
               number
               of
               Canonical
               
               books
            
             point
             blank
             against
             the
             Council
             of
             Trent
             ,
             but
             he
             acknowledges
             that
             Cajetan
             and
             
               Franciscus
               Mirandula
            
             fully
             agree
             with
             our
             Church
             in
             it
             ,
             who
             quote
             
               Hierom
               ,
               Ruffinus
               ,
               Antoninus
            
             ,
             and
             Lyra
             of
             the
             same
             opinion
             ,
             as
             they
             might
             have
             done
             many
             others
             ;
             but
             because
             our
             Church
             doth
             not
             cast
             them
             wholly
             out
             of
             the
             Canon
             ,
             he
             dares
             not
             say
             it
             is
             guilty
             of
             heresie
             simply
             ;
             and
             the
             rather
             because
             Waldensis
             and
             Driedo
             do
             hold
             that
             it
             is
             only
             in
             the
             power
             of
             the
             whole
             Church
             successively
             from
             the
             Apostles
             ,
             to
             declare
             what
             books
             are
             Canonical
             and
             what
             not
             .
             For
             the
             11.
             article
             about
             justification
             ,
             he
             saith
             the
             Controversie
             is
             only
             about
             words
             ,
             because
             we
             are
             agreed
             that
             God
             alone
             is
             the
             efficient
             cause
             of
             Justification
             ,
             and
             that
             Christ
             and
             his
             passion
             are
             the
             meritorious
             cause
             of
             it
             ;
             and
             the
             only
             question
             is
             about
             the
             formal
             cause
             ,
             which
             our
             Church
             doth
             not
             attribute
             to
             the
             act
             of
             faith
             as
             he
             proves
             by
             the
             book
             of
             Homilies
             .
             but
             only
             makes
             it
             a
             condition
             of
             our
             being
             justified
             ,
             and
             they
             believe
             that
             by
             faith
             we
             obtain
             our
             righteousness
             by
             Christ
             ;
             so
             that
             he
             can
             find
             no
             difference
             between
             them
             and
             us
             in
             that
             point
             .
             He
             saith
             ,
             the
             Controversie
             about
             merit
             may
             be
             soon
             ended
             according
             to
             the
             doctrine
             of
             our
             Church
             ,
             for
             they
             deny
             as
             well
             as
             we
             article
             1.
             3.
             
               that
               any
               works
               done
               before
               
               the
               Grace
               of
               Christ
               ,
               and
               Inspiration
               of
               his
               Spirit
               ,
               can
               merit
               any
               thing
               ,
            
             and
             when
             we
             say
             ,
             article
             12.
             
               that
               good
               works
               which
               follow
               justification
               ,
               are
               pleasing
               and
               acceptable
               to
               God
               in
               Christ
            
             ;
             if
             by
             that
             we
             mean
             ,
             that
             they
             are
             accepted
             by
             Christ
             in
             order
             to
             a
             reward
             ,
             by
             vertue
             of
             the
             promise
             of
             God
             through
             Christ
             ,
             that
             is
             all
             the
             sense
             of
             merit
             ,
             which
             he
             or
             the
             school
             of
             Scotus
             contends
             for
             .
             For
             
               works
               of
               supererogation
            
             article
             14.
             he
             saith
             our
             Church
             condemns
             them
             upon
             that
             ground
             ,
             
               that
               men
               are
               said
               to
               do
               more
               by
               them
               than
               of
               duty
               they
               are
               bounden
               to
               do
               ,
            
             which
             being
             generally
             understood
             they
             condemn
             ,
             he
             saith
             ,
             as
             well
             as
             we
             ;
             because
             we
             can
             doe
             no
             good
             works
             which
             upon
             the
             account
             of
             our
             natural
             obligation
             we
             are
             not
             bound
             to
             perform
             ,
             though
             by
             particular
             precept
             we
             are
             not
             bound
             to
             them
             .
             In
             the
             19
             article
             where
             our
             Church
             saith
             ,
             
               that
               the
               Church
               of
               Rome
               hath
               erred
               not
               only
               in
               their
               living
               and
               manner
               of
               ceremonies
               ,
               but
               also
               in
               matters
               of
               faith
            
             ;
             he
             distinguisheth
             the
             particular
             Church
             of
             Rome
             from
             the
             
               Catholick
               Church
            
             ,
             which
             is
             frequently
             understood
             by
             that
             name
             ,
             and
             he
             saith
             it
             is
             only
             a
             matter
             of
             faith
             to
             believe
             ,
             that
             the
             
               Catholick
               Church
            
             hath
             not
             erred
             ,
             and
             not
             that
             the
             particular
             
               Church
               of
               Rome
            
             hath
             not
             .
             In
             the
             20.
             article
             our
             Church
             declares
             ,
             
               that
               the
               Church
               ought
               
               neither
               to
               decree
               any
               thing
               against
               holy
               writ
               ,
               so
               besides
               the
               same
               it
               ought
               not
               to
               enforce
               any
               thing
               to
               be
               believed
               of
               necessity
               to
               salvation
            
             ;
             this
             he
             interprets
             of
             what
             is
             neither
             actually
             nor
             potentially
             in
             the
             Scriptures
             ,
             neither
             in
             terms
             nor
             by
             consequence
             ;
             and
             so
             he
             thinks
             it
             orthodox
             ,
             and
             not
             against
             traditions
             .
             Article
             21.
             wherein
             our
             Church
             determins
             expresly
             
               against
               the
               infalibility
               of
               general
               Councils
               ,
            
             he
             understands
             it
             only
             of
             things
             ,
             that
             are
             not
             necessary
             to
             faith
             or
             manners
             ;
             which
             he
             saith
             is
             the
             common
             opinion
             among
             them
             .
          
           The
           hardest
           article
           one
           would
           think
           to
           bring
           us
           off
           in
           ,
           was
           the
           22.
           
             viz.
             that
             the
             Romish
             doctrine
             concerning
             Purgatory
             ,
             Pardons
             ,
             worshipping
             and
             adoration
             as
             well
             of
             Images
             as
             of
             Reliques
             ,
             and
             also
             Invocation
             of
             Saints
             is
             a
             fond
             thing
             ,
             vainly
             invented
             and
             grounded
             upon
             no
             warranty
             of
             Scripture
             .
          
           But
           we
           need
           not
           despaire
           as
           long
           as
           one
           bred
           up
           in
           the
           Schools
           of
           Scotus
           designes
           our
           rescue
           ;
           he
           confesses
           it
           to
           be
           
             
               a
               difficult
               adventure
            
             ,
             but
             what
             will
             not
             subtilty
             and
             kindness
             doe
             together
             ?
             He
             observes
             very
             cunningly
             ,
             that
             these
             doctrines
             are
             not
             condemned
             absolutely
             and
             in
             themselves
             ,
             but
             only
             the
             Romish
             doctrine
             about
             them
             ;
             and
             therein
             we
             are
             not
             to
             consider
             what
             the
             Church
             of
             Rome
             doth
             teach
             ,
             but
             what
             we
             apprehend
             they
             teach
             ,
             or
             what
             we
             
             judge
             of
             their
             doctrine
             ,
             
               i.
               e.
            
             that
             they
             invocate
             Saints
             as
             they
             doe
             God
             himself
             ,
             that
             Purgatory
             destroys
             the
             cross
             of
             Christ
             ,
             and
             warms
             the
             
               Popes
               Kitchin
            
             ;
             that
             Pardons
             are
             the
             Popes
             bills
             of
             Exchange
             ,
             whereby
             he
             discharges
             the
             debts
             of
             what
             sinners
             he
             pleases
             ;
             that
             they
             give
             proper
             
               divine
               worship
            
             to
             images
             and
             reliques
             ;
             all
             which
             ,
             he
             saith
             ,
             are
             impious
             doctrines
             ,
             and
             we
             doe
             well
             to
             condemn
             them
             .
          
           So
           that
           it
           is
           not
           want
           of
           faith
           ,
           but
           want
           of
           wit
           ,
           this
           good
           man
           condemns
           us
           for
           ;
           which
           if
           we
           attain
           to
           any
           competent
           measure
           of
           whereby
           to
           understand
           their
           doctrine
           ,
           there
           is
           nothing
           but
           absolute
           peace
           and
           harmony
           between
           us
           .
           This
           grand
           difficulty
           being
           thus
           happily
           removed
           ,
           all
           the
           rest
           is
           done
           with
           a
           wet
           finger
           :
           for
           what
           though
           our
           
             Church
             ,
             Art.
          
           24.
           saith
           ,
           
             that
             it
             is
             a
             thing
             plainly
             repugnant
             to
             the
             word
             of
             God
             ,
             and
             the
             custome
             of
             the
             primitive
             Church
             to
             have
             publick
             prayer
             in
             the
             Church
             ,
             or
             to
             Minister
             the
             Sacraments
             in
             a
             tongue
             not
             understood
             of
             the
             people
             .
          
           
             Yet
             what
             can
             hinder
             a
             Scotist
             from
             understanding
             by
             the
             Scripture
             ,
             not
             the
             doctrine
             or
             command
             of
             it
             ,
             but
             the
             delivery
             of
             it
             ,
             viz.
             that
             the
             Scripture
             was
             written
             in
             a
             known
             tongue
             ?
             nay
             he
             proves
             that
             our
             Church
             is
             for
             praying
             in
             Latin
             by
             this
             Article
             ,
             because
             that
             either
             is
             a
             
               known
               tongue
            
             or
             ought
             to
             be
             so
             ,
             it
             being
             publickly
             
             lickly
             taught
             every
             where
             :
             and
             if
             it
             be
             not
             understood
             ,
             he
             saith
             ,
             it
             is
             not
             
               per
               se
            
             but
             
               per
               accidens
            
             that
             it
             is
             so
             ;
          
           I
           suppose
           he
           means
           the
           
             Latin
             Tongue
          
           is
           not
           to
           blame
           that
           the
           people
           do
           not
           understand
           it
           ;
           but
           they
           that
           they
           learned
           their
           lessons
           no
           better
           at
           School
           .
           But
           what
           is
           to
           be
           said
           ,
           for
           Women
           who
           do
           not
           think
           themselves
           bound
           to
           go
           to
           School
           to
           
             learn
             Latin
          
           ?
           
             He
             answers
             very
             plainly
             ,
             that
             
               S.
               Paul
            
             never
             meant
             them
             ,
             for
             he
             speaks
             of
             those
             who
             were
             to
             say
             Amen
             at
             the
             Prayers
             ,
             but
             both
             
               S.
               Paul.
            
             and
             the
             
               Canon
               Law
            
             ,
             he
             
               tells
               us
            
             ,
             forbid
             women
             to
             speak
             in
             the
             Church
             .
          
           The
           case
           is
           then
           clear
           ,
           
             S.
             Paul.
          
           never
           regarded
           what
           language
           the
           Women
           used
           ;
           and
           it
           was
           no
           great
           matter
           whether
           they
           understood
           their
           Prayers
           or
           not
           .
           But
           what
           is
           to
           be
           said
           to
           the
           Council
           of
           Trent
           ,
           which
           pronounces
           an
           Anathema
           to
           those
           who
           say
           ,
           that
           Prayers
           are
           to
           be
           said
           only
           in
           a
           known
           Tongue
           ?
           
             This
             doth
             not
             touch
             our
             Church
             at
             all
             he
             thinks
             ,
             because
             in
             some
             Colledges
             the
             Prayers
             are
             said
             in
             Latin
             :
             but
             although
             that
             be
             a
             known
             tongue
             there
             ,
             it
             is
             no
             matter
             ,
             as
             long
             as
             the
             Council
             of
             Trent
             hath
             put
             in
             the
             word
             only
             ,
             that
             clears
             our
             Church
             sufficiently
             .
             Besides
             the
             Council
             of
             Trent
             speaks
             expresly
             of
             the
             Masse
             ,
             which
             our
             Article
             doth
             not
             mention
             ,
             but
             only
             
               publick
               Prayers
            
             :
             and
             the
             Council
             of
             Trent
             
             speaks
             of
             those
             who
             condemns
             it
             as
             contrary
             to
             the
             
               institution
               of
               Christ
            
             ,
             but
             our
             Church
             only
             condemns
             it
             as
             contrary
             to
             the
             institution
             of
             the
             Apostle
             ;
             but
             all
             the
             commands
             of
             the
             Apostles
             are
             not
             the
             commands
             of
             Christ
             ,
             therefore
             our
             Church
             declares
             nothing
             against
             faith
             in
             this
             Article
             .
          
           Are
           not
           we
           infinitely
           obliged
           to
           a
           man
           that
           uses
           so
           much
           subtlety
           to
           defend
           our
           Church
           from
           errrour
           in
           faith
           ?
           But
           that
           which
           is
           most
           considerable
           is
           ,
           what
           he
           cites
           from
           Canus
           ,
           
             that
             it
             is
             no
             Heresie
             to
             condemn
             a
             custome
             or
             Law
             of
             the
             Church
             ,
             if
             it
             be
             not
             of
             something
             necessary
             to
             salvation
             ;
             especially
             if
             it
             be
             a
             custome
             introduced
             since
             the
             Apostles
             times
             ,
             as
             most
             certainly
             this
             was
             .
          
           For
           the
           five
           Sacraments
           rejected
           by
           our
           
             Church
             ,
             Art.
          
           25.
           he
           saith
           ,
           
             they
             are
             not
             absolutely
             rejected
             as
             Sacraments
             ,
             but
             as
             Sacraments
             of
             the
             same
             Nature
             with
             Baptism
             and
             the
             Lords
             Supper
             ,
             which
             they
             yield
             to
             .
          
           For
           Transubstantiation
           ,
           which
           is
           utterly
           denyed
           by
           our
           
             Church
             ,
             Art.
          
           28.
           
           
             he
             very
             subtilly
             interprets
             it
             of
             a
             carnal
             presence
             of
             Christs
             Body
             ,
             which
             he
             grants
             to
             be
             repugnant
             to
             Scripture
             ,
             and
             to
             destroy
             the
             nature
             of
             a
             Sacrament
             ,
             but
             they
             do
             believe
             Christs
             Body
             to
             be
             present
             after
             the
             manner
             of
             a
             Spirit
             ;
             and
             so
             our
             Church
             doth
             not
             condemn
             theirs
             .
          
           As
           
             to
             communion
             in
             both
             kinds
          
           ,
           asserted
           by
           
           our
           
             Church
             ,
             Art.
          
           30.
           he
           saith
           ,
           
             it
             is
             not
             condemned
             by
             the
             Council
             of
             Trent
             therein
             ,
             which
             only
             Anathematizes
             those
             who
             make
             it
             necessary
             to
             Salvation
             ,
             which
             our
             Church
             mentions
             not
             :
             and
             however
             we
             condemn
             communion
             in
             one
             kind
             ,
             Canus
             proves
             him
             not
             to
             be
             guilty
             of
             Heresie
             ,
             who
             should
             say
             that
             the
             Church
             hath
             erred
             therein
             .
          
           The
           31
           Article
           condemns
           
             the
             Sacrifice
             of
             the
             Masse
             ,
             i.e.
          
           saith
           he
           ,
           
             independently
             on
             the
             Sacrifice
             of
             the
             Crosse
             ,
             which
             is
             propitiatory
             of
             it self
             ,
             and
             the
             other
             only
             by
             vertue
             of
             it
             .
          
           The
           32.
           of
           
             the
             lawfulness
             of
             Priests
             Marriage
          
           ,
           
             he
             understands
             of
             the
             
               Law
               of
               God
            
             ;
             in
             respect
             of
             which
             it
             is
             the
             most
             common
             opinion
             among
             them
             ,
             he
             saith
             ,
             that
             it
             is
             lawful
             .
             The
             34.
             
               about
               Traditions
            
             ,
             he
             interprets
             of
             those
             which
             are
             not
             Doctrinal
             .
             The
             Book
             of
             Homilies
             approved
             Art.
             35.
             he
             understands
             as
             they
             do
             Books
             approved
             by
             their
             Church
             ,
             not
             of
             every
             sentence
             contained
             therein
             ,
             but
             the
             substance
             of
             the
             Doctrine
             ;
             and
             he
             grants
             there
             are
             many
             good
             things
             contained
             therein
             .
             For
             the
             36.
             of
             
               consecration
               of
               Bishops
               and
               Ministers
            
             ,
             he
             proves
             from
             
               Vasquez
               ,
               Conink
               ,
               Arcudius
            
             ,
             and
             
               Innocent
               4.
            
             that
             our
             Church
             hath
             all
             the
             essentials
             of
             Ordination
             required
             in
             Scripture
             :
             and
             if
             the
             difference
             of
             form
             of
             words
             did
             null
             our
             Ordinations
             ,
             it
             would
             
             do
             those
             of
             the
             Greek
             Church
             too
             .
          
           The
           last
           Article
           he
           examins
           is
           ,
           
             Art.
             37.
             
             Of
             the
             Civil
             Magistrates
             power
             in
             opposition
             to
             the
             Popes
             Authority
          
           ;
           and
           he
           grants
           ,
           
             that
             the
             King
             may
             be
             allowed
             a
             
               Supermacy
               ,
               i.e.
            
             such
             as
             may
             not
             be
             taken
             away
             by
             any
             one
             as
             his
             Superiour
             :
             and
             that
             by
             custome
             ,
             a
             sufficient
             right
             accrues
             to
             him
             over
             all
             
               Ecclesiastical
               causes
            
             :
             and
             that
             by
             divine
             and
             natural
             right
             he
             hath
             jurisdiction
             over
             all
             
               Ecclesiastical
               persons
            
             ,
             so
             far
             as
             the
             publick
             good
             is
             concerned
             .
             And
             withall
             he
             grants
             that
             we
             yield
             no
             spiritual
             jurisdiction
             to
             the
             King
             ,
             and
             no
             more
             than
             is
             contended
             for
             by
             the
             French
             ,
             and
             the
             Parliament
             of
             Paris
             .
          
           That
           part
           which
           denyes
           the
           
             Popes
             jurisdiction
          
           in
           England
           ,
           he
           saith
           ,
           
             may
             be
             understood
             of
             the
             
               Popes
               challenging
               England
            
             to
             be
             a
             Fee
             of
             the
             
               Roman
               See
            
             ;
             but
             if
             it
             be
             otherwise
             understood
             ,
             he
             makes
             use
             of
             many
             Scholastick
             distinctions
             of
             
               actus
               signatus
               &
               exercitus
               ,
               &c.
            
             the
             sense
             of
             which
             is
             ,
             that
             it
             is
             in
             some
             cases
             lawful
             for
             a
             temporal
             Prince
             to
             withdraw
             his
             obedience
             from
             the
             Pope
             ;
             but
             leaves
             it
             to
             be
             discussed
             whether
             he
             had
             sufficient
             reason
             for
             doing
             it
             .
          
           But
           there
           can
           be
           no
           Heresie
           in
           matter
           of
           fact
           :
           it
           remains
           then
           according
           to
           the
           sense
           put
           upon
           our
           Articles
           by
           him
           with
           the
           help
           of
           his
           
             Scholastick
             subtleties
          
           ,
           we
           differ
           no
           more
           from
           them
           in
           points
           of
           
           faith
           ,
           than
           they
           do
           from
           one
           another
           .
           For
           such
           kind
           of
           distinctions
           and
           senses
           are
           they
           forced
           to
           use
           ,
           and
           put
           upon
           each
           others
           opinions
           ,
           to
           excuse
           them
           from
           disagreeing
           in
           
             articles
             of
             faith
          
           ;
           and
           there
           is
           no
           reason
           that
           we
           should
           not
           enjoy
           the
           benefit
           of
           them
           as
           well
           as
           they
           :
           so
           that
           either
           they
           must
           be
           guilty
           of
           differing
           in
           matters
           of
           faith
           ,
           or
           we
           are
           not
           .
        
         
           §
           .
           16.
           3.
           
           They
           plead
           ,
           
           that
           
             their
             differences
             are
             only
             confined
             to
             their
             Schools
             ,
             and
             do
             not
             disturb
             the
             peace
             of
             the
             Church
             .
          
           But
           there
           is
           as
           little
           truth
           in
           this
           ,
           as
           there
           is
           Vnity
           in
           their
           Church
           :
           as
           plainly
           appears
           by
           what
           hath
           been
           said
           already
           .
           Was
           the
           Controversie
           about
           the
           Popes
           temporal
           power
           confined
           to
           the
           Schools
           ?
           did
           not
           that
           make
           for
           several
           Ages
           as
           great
           disturbances
           in
           the
           Church
           ,
           as
           were
           ever
           known
           in
           it
           upon
           any
           quarrel
           of
           Religion
           ?
           Were
           the
           Controversies
           between
           the
           Bishops
           and
           the
           Monks
           confined
           to
           their
           Schools
           ,
           about
           the
           extent
           of
           the
           Episcopal
           jurisdiction
           in
           former
           times
           ,
           or
           in
           the
           renewing
           of
           this
           
             Hierarchical
             Warr
          
           (
           as
           one
           of
           the
           Iansenists
           calls
           it
           )
           in
           France
           ?
           But
           these
           things
           are
           at
           large
           discovered
           already
           ;
           I
           shall
           only
           adde
           one
           thing
           more
           ,
           which
           seems
           more
           like
           a
           dispute
           of
           the
           Schools
           between
           the
           several
           Orders
           among
           them
           about
           
             the
             immaculate
             conception
          
           ;
           and
           it
           will
           easily
           appear
           that
           whereever
           that
           dispute
           began
           ,
           it
           did
           
           not
           rest
           in
           the
           Schools
           ,
           if
           we
           consider
           the
           tumults
           and
           disturbances
           which
           have
           been
           made
           only
           on
           the
           account
           of
           it
           .
           This
           Controversie
           began
           in
           the
           Schools
           about
           the
           beginning
           of
           the
           14
           Century
           ,
           when
           Scotus
           set
           up
           for
           a
           new
           Sect
           in
           opposition
           to
           
             Thomas
             Aquinas
          
           ,
           and
           among
           other
           points
           of
           Controversie
           ,
           he
           made
           choice
           of
           this
           to
           distinguish
           his
           followers
           by
           ;
           but
           proposed
           it
           himself
           very
           timerously
           ,
           as
           appears
           by
           his
           resolution
           of
           it
           in
           his
           Book
           on
           the
           Sentences
           ;
           
           however
           his
           followers
           boast
           ,
           that
           in
           this
           blessed
           quarrel
           he
           was
           sent
           for
           from
           Oxford
           to
           Paris
           ,
           
           from
           Paris
           to
           Cologne
           to
           overthrow
           all
           Adversaries
           ,
           and
           that
           he
           did
           great
           wonders
           every
           where
           .
           But
           however
           this
           were
           ,
           there
           were
           some
           not
           long
           after
           him
           ,
           who
           boldly
           asserted
           what
           he
           doubtfully
           proposed
           ,
           of
           whom
           
             Franciscus
             Mayronis
          
           is
           accounted
           the
           first
           ;
           after
           him
           
             Petrus
             Aureolus
             ,
             Occam
          
           and
           the
           whole
           order
           of
           Franciscans
           .
           But
           the
           great
           strength
           of
           this
           opinion
           lay
           not
           in
           the
           wit
           and
           subtilty
           of
           the
           defenders
           of
           it
           ,
           nor
           in
           any
           arguments
           from
           Scripture
           or
           Antiquity
           ,
           but
           in
           that
           which
           they
           called
           the
           Piety
           of
           it
           ,
           
             i.
             e.
          
           that
           it
           tended
           to
           advance
           the
           honour
           of
           the
           B.
           Virgin.
           For
           after
           the
           worship
           of
           her
           came
           to
           be
           so
           publick
           and
           solemn
           in
           their
           Church
           ,
           I
           do
           not
           in
           the
           least
           wonder
           ,
           that
           they
           were
           willing
           to
           believe
           her
           to
           be
           
             without
             sin
          
           .
           I
           much
           rather
           admire
           
           they
           do
           not
           believe
           all
           their
           
             Canonized
             Saints
          
           to
           have
           been
           so
           too
           ;
           and
           I
           am
           sure
           the
           same
           reasons
           will
           hold
           for
           them
           all
           .
           But
           this
           Opinion
           by
           degrees
           obtaining
           among
           the
           people
           ,
           it
           grew
           scandalous
           for
           any
           man
           to
           oppose
           it
           .
           So
           Walsingham
           saith
           towards
           the
           latter
           end
           of
           this
           Century
           ,
           
           
             the
             Dominicans
             Preaching
             the
             contrary
             opinion
             against
             the
             command
             ,
             first
             of
             the
             Bishops
             in
          
           France
           ,
           
             and
             then
             of
             the
             King
             and
             Nobles
             ;
             they
             were
             out-lawed
             by
             the
             King
             ,
             and
             absolutely
             forbid
             to
             go
             out
             of
             their
             own
             Convents
             for
             fear
             of
             seducing
             the
             people
             :
             and
             not
             only
             so
             ,
             but
             to
             receive
             any
             one
             more
             into
             their
             Order
             ,
          
           
           
             that
             so
             the
             whole
             Order
             might
             in
             a
             little
             time
             be
             extinguished
             .
          
           The
           occasion
           of
           this
           persecution
           arose
           from
           a
           disturbance
           which
           happened
           in
           Paris
           upon
           this
           Controversie
           ,
           one
           
             Ioh.
             de
             Montesono
          
           publickly
           read
           against
           the
           
             immaculate
             conception
          
           ,
           at
           which
           so
           great
           offence
           was
           taken
           ,
           that
           he
           was
           convented
           before
           the
           Faculty
           of
           Sorbonne
           ,
           but
           he
           declared
           that
           he
           had
           done
           nothing
           but
           by
           advice
           of
           the
           chief
           of
           his
           Order
           ,
           and
           that
           he
           would
           defend
           what
           he
           had
           said
           to
           death
           .
           His
           propositions
           were
           condemned
           by
           the
           Faculty
           and
           the
           Bishop
           of
           Paris
           ,
           upon
           which
           he
           appeals
           to
           the
           Pope
           ,
           and
           goes
           to
           Avignon
           to
           Clem.
           7.
           where
           the
           whole
           Order
           of
           Dominicans
           appears
           for
           him
           ,
           and
           the
           Vniversity
           against
           him
           by
           their
           Deputies
           of
           whom
           
             Pet.
             
             de
             Alliaco
          
           was
           the
           chief
           .
           The
           assertions
           which
           he
           was
           condemned
           for
           ,
           relating
           to
           this
           matter
           were
           these
           following
           ,
           as
           they
           are
           written
           in
           a
           Manuscript
           of
           
             Petr.
             de
             Alliaco
          
           from
           which
           they
           are
           published
           by
           the
           late
           author
           of
           the
           History
           of
           
             the
             Vniversity
             of
             Paris
          
           .
        
         
           1.
           
           To
           assert
           any
           thing
           to
           be
           true
           which
           is
           against
           Scripture
           ,
           is
           most
           expresly
           contrary
           to
           faith
           .
           This
           is
           condemned
           as
           
             false
             and
             injurious
             to
             the
             Saints
             and
             Doctors
             .
          
        
         
           2.
           
           That
           all
           persons
           ,
           Christ
           only
           excepted
           ,
           have
           not
           derived
           Original
           sin
           from
           Adam
           ,
           is
           expresly
           against
           faith
           .
           This
           is
           condemned
           as
           
             false
             ,
             scandalous
             ,
             presumptuous
          
           ,
           and
           
             offensive
             to
             pious
             ears
          
           .
           Which
           he
           affirms
           particularly
           of
           the
           
             B.
             Virgin
          
           ,
           and
           is
           in
           the
           same
           terms
           condemned
           .
        
         
           3.
           
           It
           is
           as
           much
           against
           Scripture
           to
           exempt
           any
           one
           person
           from
           Original
           sin
           ,
           besides
           Christ
           ,
           as
           to
           exempt
           ten
           .
        
         
           4.
           
           It
           is
           more
           against
           Scripture
           ,
           that
           the
           B.V.
           was
           not
           conceived
           in
           Original
           sin
           ,
           than
           to
           say
           that
           she
           was
           both
           in
           Heaven
           and
           on
           Earth
           from
           the
           first
           Instant
           of
           her
           Conception
           or
           Sanctification
           .
        
         
           5.
           
           That
           no
           exception
           ought
           to
           be
           allowed
           in
           explication
           of
           Scripture
           ,
           but
           what
           the
           Scripture
           it self
           makes
           .
           All
           which
           are
           condemned
           as
           the
           former
           .
        
         
           Against
           these
           Censures
           he
           appeals
           to
           the
           Pope
           ,
           because
           therein
           
             the
             doctrine
             of
             St.
          
           Thomas
           
           
             which
             is
             approved
             by
             the
             Church
             is
             condemned
             ,
          
           and
           that
           it
           was
           only
           in
           the
           
             Popes
             power
             to
             determine
             any
             thing
             in
             these
             points
             .
          
           Upon
           this
           the
           Vniversity
           publishes
           an
           Apologetical
           Epistle
           ,
           wherein
           they
           declare
           that
           they
           will
           rather
           suffer
           any
           thing
           ,
           than
           endure
           Heresie
           to
           spring
           up
           among
           them
           ,
           and
           vindicate
           their
           own
           authority
           in
           their
           Censures
           ;
           and
           earnestly
           beg
           the
           assistance
           of
           all
           the
           Bishops
           and
           Clergy
           in
           their
           cause
           ,
           and
           their
           care
           to
           suppress
           such
           dangerous
           doctrines
           ;
           this
           was
           dated
           
             Febr.
             14.
             
             A.
             D.
             1387.
             
          
           But
           being
           cited
           to
           Avignon
           ,
           thither
           they
           send
           the
           Deputies
           of
           the
           Vniversity
           ,
           where
           this
           cause
           was
           debated
           with
           great
           zeal
           and
           earnestness
           about
           a
           years
           time
           ;
           and
           at
           last
           the
           Vniversities
           Censure
           was
           confirmed
           ,
           and
           
             Ioh.
             de
             Montesono
          
           fled
           privately
           into
           Spain
           .
           But
           the
           Dominicans
           did
           not
           for
           all
           this
           give
           over
           Preaching
           the
           same
           doctrine
           ,
           upon
           which
           a
           grievous
           perfecution
           was
           raised
           against
           them
           as
           appears
           not
           only
           by
           the
           testimony
           of
           Walsingham
           ,
           
           but
           of
           the
           continuer
           of
           
             Martinus
             Polonus
          
           ,
           who
           saith
           ,
           
             that
             insurrection
             were
             every
             where
             made
             against
             them
             ,
             and
             many
             of
             them
             were
             imprisoned
             ,
             and
             the
             people
             denyed
             them
             Alms
             and
             Oblations
             ,
             and
             they
             were
             forbidden
             to
             Preach
             ,
             or
             read
             Lectures
             ,
             or
             bear
             Confessions
             ,
             in
             so
             much
             that
             they
             were
             made
             ,
          
           he
           saith
           ,
           
             the
             scorn
             and
             contempt
             of
             the
             people
             :
          
           and
           this
           storm
           lasted
           
             many
             years
          
           ,
           
           and
           there
           was
           none
           to
           help
           them
           :
           because
           their
           enemies
           believed
           in
           persecuting
           them
           ,
           they
           did
           honour
           to
           the
           
             B.
             Virgin.
          
           Nay
           the
           Kings
           Confessour
           the
           Bishop
           of
           Eureux
           was
           forced
           to
           recant
           for
           holding
           with
           the
           Dominicans
           ,
           and
           to
           declare
           that
           their
           opinions
           were
           false
           and
           
             against
             faith
          
           ;
           and
           they
           made
           him
           upon
           his
           knees
           beg
           the
           King
           that
           he
           would
           write
           to
           the
           King
           of
           Arragon
           and
           the
           Pope
           ,
           that
           they
           would
           cause
           
             Ioh.
             de
             Montesono
          
           to
           be
           sent
           prisoner
           to
           Paris
           ,
           there
           to
           receive
           condigne
           punishment
           .
           The
           next
           year
           ,
           
             A.
             D.
          
           1389.
           they
           made
           
             Adam
             de
             Soissons
             ,
             Prior
          
           of
           a
           
             Dominican
             Convent
          
           publickly
           recant
           the
           same
           Doctrine
           before
           the
           Vniversity
           ;
           and
           
             Stephen
             Gontier
          
           was
           sent
           Prisoner
           to
           Paris
           by
           the
           Bishop
           of
           Auxerre
           as
           suspected
           of
           Heresie
           ,
           because
           he
           joyned
           with
           his
           Brethren
           in
           the
           appeal
           to
           the
           Pope
           :
           and
           another
           called
           
             Iohannes
             Ade
          
           was
           forced
           to
           recant
           four
           times
           for
           saying
           that
           he
           favoured
           the
           opinions
           of
           
             Ioh.
             de
             Montesono
          
           .
           But
           these
           troubles
           were
           not
           confined
           only
           to
           France
           ,
           for
           not
           long
           after
           ,
           
           
             A.
             D.
             1394.
             
             Iohn
          
           King
           of
           Arragon
           published
           a
           Proclamation
           that
           no
           one
           under
           pain
           of
           Banishment
           should
           Preach
           or
           Dispute
           against
           the
           
             immaculate
             Conception
          
           :
           
           and
           in
           Valenci●
           one
           
             Moses
             Monerus
          
           was
           banished
           by
           Ferdinand
           on
           that
           account
           ,
           
           because
           the
           tumults
           could
           not
           be
           appeased
           without
           it
           .
           
             Lucas
             Waddingus
          
           in
           
           his
           
             History
             of
             the
             Embassy
             about
             the
             immaculate
             Conception
             ,
          
           gives
           a
           short
           account
           of
           the
           Scandals
           that
           have
           happened
           by
           the
           tumults
           which
           have
           risen
           in
           Spain
           and
           elsewhere
           on
           this
           Controversie
           ,
           which
           he
           dares
           not
           relate
           at
           large
           ,
           he
           saith
           ,
           because
           of
           the
           
             greatness
             of
             them
          
           :
           such
           as
           happened
           in
           the
           Kingdom
           of
           
             Valencia
             ,
             A.
             D.
          
           1344.
           in
           the
           Kingdom
           of
           
             Aragon
             ,
             A.
             D.
          
           1398.
           in
           
             Barcelona
             ,
             A.
             D.
          
           1408.
           and
           1435.
           and
           1437.
           
           In
           
             Catalonia
             ,
             A.
             D.
          
           1451.
           and
           1461.
           
           In
           all
           which
           drawn
           from
           the
           
             publick
             Records
          
           ,
           he
           saith
           ,
           
             the
             Princes
             were
             forced
             to
             use
             their
             utmost
             power
             to
             repress
             them
             for
             the
             present
             ,
             and
             prevent
             them
             for
             the
             future
             :
          
           So
           in
           the
           Kingdom
           of
           
             Murcia
             ,
             A.
             D.
          
           1507.
           in
           Boetica
           or
           
             Andaluzia
             ,
             A.
             D.
          
           1503.
           in
           
             Castile
             ,
             A.
             D.
          
           1480.
           
           The
           like
           scandals
           he
           mentions
           in
           Germany
           and
           Italy
           on
           the
           same
           account
           ,
           and
           withall
           he
           saith
           ,
           
             that
             these
             continued
             notwithstanding
             all
             the
             endeavours
             of
             Popes
             ,
             Princes
             ,
             Bishops
             and
             Vniversities
             ;
             but
             the
             tumults
             ,
          
           he
           saith
           ,
           
             that
             happened
             of
             later
             years
             in
          
           Spain
           ,
           
             were
             incredibly
             turbulent
             and
             scandalous
             ,
             and
             drawn
             from
             the
             authentick
             Registers
             which
             were
             sent
             by
             the
             several
             Cities
             to
             the
             King
             ,
             and
             by
             the
             King
             to
             the
             Pope
             ,
             which
             were
             so
             great
             ,
             that
             those
             alone
             were
             enough
             to
             move
             the
             Pope
             to
             make
             a
             Definition
             in
             this
             Controversie
             .
          
           Especially
           considering
           that
           the
           same
           scandals
           had
           continued
           for
           300
           years
           among
           them
           ,
           and
           did
           
           continue
           still
           ,
           notwithstanding
           
             Paul
             5.
             
             Constitution
          
           .
           Which
           is
           no
           wonder
           at
           all
           ,
           considering
           what
           the
           Bishop
           of
           Malaga
           reports
           ,
           that
           the
           Iesuits
           perswade
           the
           people
           
             to
             defend
             the
             immaculate
             conception
             with
             sword
             and
             fire
             ,
          
           
           
             and
             with
             their
             blood
          
           .
           And
           I
           now
           only
           desire
           to
           know
           whether
           these
           be
           meer
           disputes
           of
           the
           Schools
           among
           them
           o●
           no
           ,
           and
           whether
           they
           have
           not
           produced
           as
           great
           disorders
           and
           tumults
           among
           the
           people
           ,
           as
           controversies
           about
           points
           of
           faith
           are
           wont
           to
           do
           ?
           So
           that
           upon
           the
           whole
           matter
           ,
           whether
           we
           respect
           the
           peace
           of
           the
           world
           ,
           or
           factious
           disputes
           in
           Religion
           ,
           I
           see
           no
           advantage
           at
           all
           the
           Church
           of
           Rome
           hath
           above
           others
           ;
           and
           therefore
           reading
           the
           Scriptures
           can
           be
           no
           cause
           of
           divisions
           among
           us
           ;
           since
           they
           have
           been
           so
           many
           and
           great
           among
           those
           ,
           who
           have
           most
           
             prudentially
             dispensed
          
           ,
           or
           rather
           forbidden
           it
           :
           Which
           was
           the
           thing
           I
           intended
           to
           prove
           .
        
      
       
         
         
           CHAP.
           VI.
           An
           Answer
           to
           the
           Remainder
           of
           the
           Reply
           .
        
         
           
             The
             mis-interpreting
             Scripture
             doth
             not
             hinder
             its
             being
             a
             rule
             of
             faith
             .
             Of
             the
             superstitious
             observations
             of
             the
             Roman
             Church
             .
             Of
             Indulgences
             ;
             the
             practice
             of
             them
             in
             what
             time
             begun
             ,
             on
             what
             occasion
             ,
             and
             in
             what
             terms
             granted
             .
             Of
             the
             Indulgences
             in
             Iubilees
             ,
             in
             the
             Churches
             at
             Rome
             ,
             and
             upon
             saying
             some
             Prayers
             .
             Instances
             of
             them
             produced
             .
             What
             opinion
             hath
             been
             had
             of
             Indulgences
             in
             the
             Church
             of
             Rome
             :
             some
             confess
             they
             have
             no
             foundation
             in
             Scripture
             ,
             or
             Antiquity
             ,
             others
             that
             they
             are
             pious
             frauds
             :
             the
             miserable
             shifts
             the
             defenders
             of
             indulgences
             were
             put
             to
             :
             plain
             evidences
             of
             their
             fraud
             from
             the
             Disputes
             of
             the
             Schools
             about
             them
             .
             The
             treasure
             of
             the
             Church
             invented
             by
             Aquinas
             and
             on
             what
             occasion
             .
             The
             wickedness
             of
             men
             increased
             by
             Indulgences
             acknowledged
             by
             their
             own
             Writers
             :
             and
             therefore
             condemned
             by
             many
             of
             that
             Church
             .
             Of
             Bellarmins
             prudent
             Christians
             opinion
             of
             them
             .
             Indulgences
             
             no
             meer
             relaxations
             of
             Canonical
             Penance
             .
             The
             great
             absurdity
             of
             the
             doctrine
             of
             the
             Churches
             Treasure
             on
             which
             Indulgences
             are
             founded
             ,
             at
             large
             manifested
             .
             The
             tendency
             of
             them
             to
             destroy
             devotion
             proved
             by
             experience
             ,
             and
             the
             nature
             of
             the
             Doctrine
             .
             Of
             Communion
             in
             one
             kind
             ;
             no
             devotion
             in
             opposing
             an
             Institution
             of
             Christ.
             Of
             the
             Popes
             power
             of
             dispensing
             contrary
             to
             the
             Law
             of
             God
             in
             Oaths
             and
             Marriages
             .
             The
             ill
             consequence
             of
             asserting
             Marriage
             in
             a
             Priest
             to
             be
             worse
             than
             Fornication
             ,
             as
             it
             is
             in
             the
             Church
             of
             Rome
             .
             Of
             the
             uncertainty
             of
             faith
             therein
             .
             How
             far
             revelation
             to
             be
             believed
             against
             sense
             .
             The
             arguments
             to
             prove
             the
             uncertainty
             of
             their
             faith
             defended
             .
             The
             case
             of
             a
             revolter
             and
             a
             bred
             Papist
             compared
             as
             to
             salvation
             :
             and
             the
             greater
             danger
             of
             one
             than
             the
             other
             proved
             .
             The
             motives
             of
             the
             Roman
             Church
             considered
             ;
             those
             laid
             down
             by
             
               Bishop
               Taylor
            
             fully
             answered
             by
             himself
             .
             An
             account
             of
             the
             faith
             of
             Protestants
             laid
             down
             in
             the
             way
             of
             Principles
             :
             wherein
             the
             grounds
             and
             nature
             of
             our
             certainty
             of
             faith
             are
             cleared
             .
             And
             from
             the
             whole
             concluded
             ,
             that
             there
             can
             be
             no
             reasonable
             cause
             to
             forsake
             the
             communion
             of
             the
             Church
             of
             England
             and
             to
             embrace
             that
             of
             the
             Church
             of
             Rome
             .
          
        
         
         
           §
           .
           1.
           
           HAving
           thus
           far
           Vindicated
           the
           Scriptures
           from
           being
           the
           cause
           (
           by
           being
           read
           among
           us
           )
           of
           all
           the
           Sects
           and
           Fanaticisms
           which
           have
           been
           in
           England
           ,
           
           I
           now
           return
           to
           the
           consideration
           of
           the
           Remainder
           of
           his
           Reply
           .
           And
           one
           thing
           still
           remains
           to
           be
           cleared
           concerning
           the
           Scripture
           ,
           which
           is
           ,
           
             whether
             it
             can
             be
             a
             most
             certain
             rule
             of
             faith
             and
             life
             ,
             since
             among
             Protestants
             it
             is
             left
             to
             the
             private
             interpretation
             of
             every
             fanciful
             spirit
             :
          
           which
           is
           as
           much
           as
           to
           ask
           ,
           whether
           any
           thing
           can
           be
           a
           rule
           ,
           which
           may
           be
           mis-understood
           by
           those
           who
           are
           to
           be
           guided
           by
           it
           ?
           or
           ,
           whether
           it
           be
           fit
           the
           people
           should
           know
           the
           Laws
           they
           are
           to
           be
           governed
           by
           ,
           because
           it
           is
           a
           dangerous
           thing
           to
           mis-interpret
           Laws
           ,
           and
           none
           are
           so
           apt
           to
           do
           it
           as
           the
           common
           people
           ?
           I
           dare
           say
           ,
           
             St.
             Augustin
          
           never
           thought
           that
           
             Heresies
             arising
             from
             mis-understanding
             Scriptures
          
           ,
           were
           a
           sufficient
           argument
           against
           their
           being
           a
           Rule
           of
           faith
           ,
           or
           being
           read
           by
           the
           people
           ,
           as
           appears
           by
           his
           discoursing
           to
           them
           in
           the
           place
           quoted
           by
           him
           .
           For
           then
           he
           must
           have
           said
           to
           them
           to
           this
           purpose
           ,
           
           
             Good
             people
             ,
             ye
             perceive
             from
             whence
             Heresies
             spring
             ,
             therefore
             as
             you
             would
             preserve
             your
             soundness
             in
             the
             faith
             ,
             abstain
             from
             reading
             the
             Scriptures
             ,
             or
             looking
             on
             them
             as
             your
             rule
             ;
             mind
             the
             Traditions
             
             of
             the
             Church
             ,
             but
             trust
             not
             your selves
             with
             the
             reading
             what
             God
             himself
             caused
             to
             be
             writ
             :
             it
             cannot
             be
             denyed
             that
             the
             Scriptures
             have
             far
             greater
             excellency
             in
             them
             than
             any
             other
             writings
             in
             the
             world
             ;
             but
             you
             ought
             to
             consider
             the
             best
             and
             most
             useful
             things
             are
             the
             most
             dangerous
             when
             abused
             .
             What
             is
             more
             necessary
             to
             the
             life
             of
             man
             than
             eating
             and
             drinking
             ;
             yet
             where
             lyes
             intemperance
             and
             the
             danger
             of
             surfetting
             ,
             but
             in
             the
             use
             of
             these
             ?
             What
             keeps
             men
             more
             in
             their
             wits
             than
             sleeping
             ,
             yet
             when
             are
             men
             so
             lyable
             to
             have
             their
             throats
             cut
             as
             in
             the
             use
             of
             that
             ?
             What
             more
             pleasant
             to
             the
             eyes
             than
             to
             see
             the
             Sun
             ,
             yet
             what
             is
             there
             so
             like
             to
             put
             them
             out
             as
             to
             stare
             too
             long
             upon
             him
             ?
             Therefore
             since
             the
             most
             necessary
             and
             useful
             things
             are
             most
             dangerous
             when
             they
             are
             abused
             ;
             my
             advice
             must
             be
             that
             ye
             forbear
             eating
             ,
             sleeping
             and
             seeing
             ,
             for
             fear
             of
             being
             surfetted
             ,
             murdred
             or
             losing
             your
             sight
             ;
             which
             you
             know
             to
             be
             very
             bad
             things
             .
             I
             cannot
             deny
             but
             that
             the
             Scriptures
             are
             called
             
               the
               bread
               of
               life
            
             ,
             the
             
               food
               of
               our
               souls
            
             ,
             the
             
               light
               of
               our
               eyes
            
             ,
             the
             
               guide
               of
               our
               wayes
            
             ;
             yet
             since
             there
             may
             be
             so
             much
             danger
             in
             the
             use
             of
             food
             ,
             of
             light
             ,
             and
             of
             a
             Guide
             ,
             it
             is
             best
             for
             you
             to
             abstain
             from
             them
             .
          
           Would
           any
           man
           have
           argued
           
           like
           
             St.
             Augustin
          
           that
           should
           talk
           at
           this
           rate
           ?
           yet
           this
           must
           have
           been
           his
           way
           of
           arguing
           ,
           if
           his
           meaning
           had
           been
           to
           have
           kept
           the
           people
           from
           reading
           the
           Scriptures
           ,
           because
           Heresies
           arise
           from
           mis-understanding
           them
           .
           But
           all
           that
           he
           inferrs
           from
           thence
           ,
           is
           what
           became
           a
           wise
           man
           to
           say
           ,
           viz.
           
             that
             they
             should
             be
             cautious
             in
             affirming
             what
             they
             did
             not
             understand
             ;
             and
             that
          
           hanc
           tenentes
           regulam
           sanitatis
           ,
           
             holding
             this
             still
             as
             our
             rule
             of
             soundness
             in
             the
             faith
             ,
             with
             great
             humility
             ;
             what
             we
             are
             able
             to
             understand
             ,
             according
             to
             the
             faith
             we
             have
             received
             ,
             we
             ought
             to
             rejoyce
             in
             it
             as
             our
             food
             ,
             what
             we
             cannot
             ,
             we
             ought
             not
             presently
             to
             doubt
             of
             ,
             but
             take
             time
             to
             understand
             it
             ;
             and
             though
             we
             know
             it
             not
             at
             present
             ,
             we
             ought
             not
             to
             question
             it
             to
             be
             good
             and
             true
             :
          
           and
           afterwards
           saith
           ,
           
             that
             was
             his
             own
             case
             as
             well
             as
             theirs
             .
          
           What
           ,
           
             S.
             Augustine
          
           a
           Guide
           and
           Father
           of
           the
           Church
           put
           himself
           equal
           with
           the
           people
           in
           reading
           and
           understanding
           Scriptures
           !
           In
           which
           we
           not
           only
           see
           his
           humility
           ,
           but
           how
           far
           he
           was
           from
           thinking
           ,
           that
           this
           argument
           would
           any
           more
           exclude
           the
           people
           from
           reading
           the
           Scriptures
           than
           the
           great
           Doctors
           of
           the
           Church
           .
           For
           I
           pray
           ,
           were
           they
           the
           common
           people
           who
           first
           broached
           Heresies
           in
           the
           Christian
           Church
           ?
           Were
           
             Arius
             ,
             Nestorius
             ,
             Macedonius
             ,
             Eutyches
             ,
          
           or
           the
           great
           abettors
           of
           their
           Doctrines
           ,
           any
           of
           the
           Vulgar
           ?
           If
           this
           argument
           then
           
           holds
           at
           all
           ,
           it
           must
           hold
           especially
           against
           men
           of
           parts
           and
           learning
           ,
           that
           have
           any
           place
           in
           the
           Church
           ,
           for
           they
           are
           much
           more
           in
           danger
           of
           spreading
           Heresies
           by
           mis-interpreting
           Scriptures
           than
           any
           others
           are
           .
           
             But
             among
             Protestants
          
           ,
           he
           saith
           ,
           
             Scripture
             is
             left
             to
             the
             Fanciful
             interpretation
             of
             every
             private
             Spirit
             .
          
           If
           he
           speaks
           of
           our
           Church
           he
           knows
           the
           contrary
           ,
           and
           that
           we
           profess
           to
           follow
           
             the
             unanimous
             consent
             of
             the
             primitive
             Fathers
          
           as
           much
           as
           they
           ,
           and
           embrace
           the
           doctrine
           of
           the
           
             four
             General
             Councils
          
           .
           But
           if
           there
           have
           been
           some
           among
           us
           ,
           who
           have
           followed
           their
           own
           Fancies
           in
           interpreting
           Scripture
           ;
           we
           can
           no
           more
           help
           that
           ,
           than
           they
           can
           do
           in
           theirs
           ;
           and
           I
           dare
           undertake
           to
           make
           good
           ,
           that
           there
           have
           never
           been
           more
           absurd
           ,
           ridiculous
           ,
           and
           Fanciful
           Interpretations
           of
           Scripture
           ,
           than
           (
           not
           the
           common
           people
           ,
           but
           )
           the
           Heads
           of
           their
           Church
           have
           made
           ,
           and
           other
           persons
           in
           greatest
           reputation
           among
           them
           .
           Which
           though
           too
           large
           a
           task
           for
           this
           present
           design
           ,
           may
           ere
           long
           be
           the
           subject
           of
           another
           .
        
         
           For
           
             the
             authority
             of
             Henry
          
           8.
           in
           the
           testimony
           produced
           from
           him
           ,
           when
           they
           yield
           to
           it
           in
           the
           point
           of
           Supremacy
           ;
           we
           may
           do
           it
           in
           the
           six
           articles
           or
           other
           points
           of
           Popery
           which
           he
           held
           to
           the
           last
           .
           But
           we
           think
           it
           an
           advantage
           to
           our
           cause
           in
           the
           matter
           of
           Supremacy
           ,
           that
           they
           who
           were
           
           Papists
           ,
           in
           other
           points
           as
           well
           as
           this
           against
           
             reading
             the
             Scriptures
          
           ,
           yet
           contended
           so
           earnestly
           against
           the
           Popes
           Authority
           as
           Henry
           8.
           and
           
             Stephen
             Gardiner
             ,
             Bonner
          
           ,
           and
           the
           rest
           did
           .
           Doth
           he
           imagine
           that
           Henry
           8.
           is
           owned
           by
           us
           to
           be
           Head
           of
           our
           Church
           as
           the
           Pope
           is
           with
           them
           ,
           so
           as
           to
           think
           him
           infallible
           ?
           He
           would
           be
           Head
           of
           the
           
             Popish
             Church
          
           in
           England
           in
           spight
           of
           the
           Pope
           ,
           but
           he
           never
           pretended
           to
           be
           Head
           of
           the
           Reformation
           ,
           any
           farther
           than
           the
           Supremacy
           went
           ;
           and
           if
           they
           will
           not
           believe
           him
           ,
           when
           he
           was
           influenced
           ,
           as
           they
           think
           ,
           by
           Cranmer
           ,
           neither
           are
           we
           to
           be
           tyed
           to
           his
           opinion
           when
           he
           was
           guided
           by
           
             Stephen
             Gardiner
          
           or
           any
           other
           ,
           who
           were
           not
           greater
           enemies
           to
           Cranmer
           than
           to
           the
           Reformation
           .
        
         
           §
           .
           2.
           
           The
           next
           thing
           ,
           
           wherein
           I
           said
           the
           sincerity
           of
           devotion
           is
           much
           obstructed
           in
           their
           Church
           was
           by
           the
           multitude
           of
           superstitious
           observations
           never
           used
           in
           the
           primitive
           Church
           ,
           as
           I
           said
           I
           was
           ready
           to
           defend
           ;
           to
           this
           ,
           his
           answer
           is
           very
           short
           .
           1.
           
           That
           I
           
             should
             have
             said
             to
             prove
          
           ;
           but
           so
           weak
           was
           I
           as
           to
           think
           the
           Affirmative
           was
           to
           be
           proved
           and
           the
           Negative
           defended
           .
           2.
           
           
             He
             denyes
             any
             such
             to
             be
             used
             in
             their
             Church
             .
          
           I
           desire
           then
           to
           know
           his
           opinion
           of
           baptizing
           bells
           ,
           with
           God-fathers
           and
           God-mothers
           holding
           the
           rope
           in
           their
           hands
           ,
           being
           buried
           in
           a
           Monks
           habit
           ,
           Pilgrimages
           
           to
           images
           of
           Saints
           ,
           sprinkling
           holy
           water
           ,
           spittle
           and
           salt
           in
           baptisme
           ,
           their
           rites
           of
           exorcism
           ,
           Agnus
           Dei's
           ,
           the
           Pageantry
           of
           the
           Passion-week
           ,
           the
           carrying
           about
           of
           the
           Host
           ,
           the
           numbering
           of
           Ave
           Marias
           and
           Pater
           Nosters
           to
           make
           Rosaries
           and
           Psalters
           of
           the
           B.
           Virgin
           ,
           the
           burning
           tapers
           at
           noon
           day
           particularly
           on
           Candlemas
           day
           with
           great
           devotion
           ,
           the
           incensing
           of
           images
           ,
           with
           many
           others
           which
           might
           be
           mention'd
           :
           and
           if
           he
           can
           vindicate
           these
           from
           superstition
           ,
           it
           will
           be
           no
           hard
           task
           to
           vindicate
           the
           Heathens
           in
           the
           ceremonies
           of
           their
           devotion
           ;
           and
           to
           prove
           that
           there
           can
           be
           no
           such
           thing
           as
           Superstition
           in
           the
           world
           .
        
         
           §
           .
           3.
           
           I
           now
           come
           to
           the
           gross
           abuse
           of
           people
           in
           Pardons
           and
           Indulgences
           ,
           
           by
           which
           I
           said
           the
           sincerity
           of
           devotion
           was
           much
           obstructed
           among
           them
           :
           he
           tells
           me
           ,
           
             as
             an
             eye-witness
             ,
             that
             there
             is
             great
             devotion
             caused
             by
             them
             in
             Catholick
             Countries
             ;
             there
             being
             no
             Indulgence
             ordinarily
             granted
             ,
             but
             enjoyns
             him
             that
             will
             avail
             himself
             of
             it
             to
             confess
             his
             sins
             ,
             to
             receive
             the
             Sacraments
             ,
             to
             pray
             ,
             fast
             and
             give
             alms
             ,
             all
             which
             duties
             are
             with
             great
             devotion
             ,
          
           he
           saith
           ,
           
             performed
             by
             Catholick
             people
             ,
             which
             without
             the
             incitement
             of
             an
             Indulgence
             had
             possibly
             been
             left
             undone
             .
          
           I
           will
           not
           be
           so
           troublesome
           to
           enquire
           what
           sincerity
           of
           devotion
           that
           was
           ,
           he
           was
           an
           eye-witness
           of
           ,
           
           which
           was
           caused
           by
           Indulgences
           ,
           nor
           what
           sort
           of
           persons
           they
           were
           who
           were
           thus
           devout
           at
           receiving
           them
           .
           I
           think
           it
           will
           be
           sufficient
           for
           my
           purpose
           to
           prove
           ,
           that
           no
           persons
           in
           the
           world
           ,
           who
           understand
           what
           Indulgences
           mean
           ,
           in
           the
           Church
           of
           Rome
           ,
           can
           be
           excited
           to
           any
           devotion
           by
           them
           ;
           but
           that
           on
           the
           contrary
           they
           tend
           exceedingly
           to
           the
           obstructing
           of
           it
           :
           which
           I
           shall
           doe
           by
           shewing
           ,
           that
           either
           they
           are
           great
           and
           notorious
           cheats
           ,
           if
           that
           be
           not
           meant
           by
           them
           which
           is
           expressed
           in
           them
           ;
           or
           if
           it
           be
           ,
           that
           nothing
           could
           be
           invented
           that
           tends
           ,
           more
           to
           obstructing
           their
           own
           way
           of
           devotion
           than
           these
           doe
           .
           1.
           
           That
           they
           are
           great
           and
           notorious
           cheats
           ,
           if
           that
           be
           not
           meant
           by
           them
           which
           is
           expressed
           in
           them
           .
           For
           which
           we
           are
           to
           understand
           first
           what
           hath
           been
           expressed
           in
           their
           Indulgences
           .
           2.
           
           What
           opinion
           those
           of
           their
           own
           Church
           have
           had
           concerning
           them
           .
        
         
           §
           .
           4.
           1.
           
           What
           hath
           been
           expressed
           in
           their
           Indulgences
           ;
           
           the
           eldest
           Indulgences
           we
           meet
           with
           are
           those
           which
           were
           made
           by
           the
           Popes
           ,
           to
           such
           who
           undertook
           their
           quarrels
           against
           their
           enemies
           ;
           and
           the
           first
           of
           this
           kind
           I
           can
           meet
           with
           is
           ,
           that
           of
           
             Anselm
             Bishop
          
           of
           
             Luca
             Legat
          
           of
           Gregory
           7.
           which
           he
           gave
           to
           those
           of
           his
           party
           who
           would
           fight
           against
           the
           
             Emperour
             Henry
          
           4.
           which
           Baronius
           relates
           from
           his
           Poenitentiary
           ,
           
           in
           which
           was
           promised
           
             remission
             of
             all
             their
             sins
          
           to
           such
           who
           would
           venture
           their
           lives
           in
           that
           Holy
           War.
           And
           Gregorius
           7.
           
           himself
           in
           an
           epistle
           to
           the
           Monks
           of
           Marscilles
           who
           stuck
           close
           to
           him
           promised
           an
           
             Indulgence
             of
             all
             their
             sins
          
           .
           
           The
           like
           Indulgence
           with
           
             remission
             of
             all
             their
             sins
          
           ,
           was
           granted
           to
           those
           who
           would
           fight
           against
           the
           Saracens
           in
           Africa
           by
           Victor
           ,
           who
           succeeded
           
             Gregorius
             7.
          
           ;
           
           after
           him
           followed
           Vrban
           2.
           who
           granted
           an
           Indulgence
           to
           all
           who
           would
           goe
           in
           the
           War
           to
           the
           Holy
           Land
           ,
           of
           
             all
             their
             sins
          
           ,
           
           and
           as
           
             Gul.
             Tyrius
          
           saith
           ,
           
             expressely
             mention'd
             those
             which
             the
             Scripture
             saith
             ,
             doe
             exclude
             from
             the
             Kingdom
             of
             God
             ,
             as
             murder
             ,
             theft
             ,
          
           &c.
           and
           not
           only
           absolved
           them
           from
           all
           the
           penances
           they
           deserved
           by
           their
           sins
           ,
           but
           
             bid
             them
             not
             doubt
             of
             an
             eternal
             reward
             after
             death
             ,
          
           as
           Malmsbury
           saith
           ;
           
           the
           like
           is
           attested
           by
           
             Ordericus
             Vitalis
          
           in
           whose
           younger
           days
           this
           Expedition
           began
           :
           
           
             upon
             which
          
           he
           saith
           ,
           
             all
             the
             thieves
             ,
             Pyrats
             ,
             and
             other
             Rogues
             came
             in
             great
             numbers
             and
             listed
             themselves
             ,
             having
             made
             confession
             of
             their
             sins
          
           ;
           and
           if
           we
           believe
           
             S.
             Bernard
          
           ,
           
           
             there
             were
             very
             few
             but
             such
             among
             them
             ;
             which
             he
             rejoyceth
             very
             much
             in
             :
          
           and
           saith
           ,
           
             there
             was
             a
             double
             cause
             of
             joy
             in
             it
             ,
             both
             that
             they
             left
             the
             Countries
             where
             they
             were
             before
             ,
             and
             now
             went
             upon
             such
             an
             enterprise
             which
             would
             carry
             them
             to
             Heaven
             .
          
           This
           way
           of
           Indulgences
           
           being
           thus
           introduced
           ,
           was
           made
           use
           of
           afterwards
           upon
           the
           like
           occasions
           by
           Callictus
           2.
           
           A.
           D.
           1122.
           by
           Eugenius
           3.
           
           A.
           D.
           1145.
           by
           Clem.
           3.
           
           A.
           D.
           1195.
           and
           others
           after
           them
           ,
           who
           all
           promised
           the
           
             same
             Indulgences
             that
             Vrban
             2.
             had
             given
             .
          
           And
           it
           is
           well
           observed
           by
           Morinus
           ,
           
           that
           these
           Indulgences
           cannot
           be
           understood
           of
           a
           meer
           relaxation
           of
           
             Canonical
             penances
          
           ;
           because
           such
           a
           
             remission
             of
             all
             sins
             is
             granted
             ,
             upon
             which
             eternal
             life
          
           followes
           ,
           and
           therefore
           must
           respect
           God
           and
           not
           barely
           the
           Church
           :
           and
           because
           absolution
           was
           to
           be
           given
           upon
           them
           ,
           which
           saith
           he
           ,
           
             according
             to
             the
             discipline
             then
             in
             the
             Church
             ought
             not
             to
             be
             given
             ,
             but
             till
             the
             Canonical
             Penance
             had
             been
             gone
             through
             ,
             or
             at
             least
             the
             greatest
             part
             of
             it
             .
          
           
           But
           therein
           he
           is
           very
           much
           mistaken
           ,
           when
           he
           saith
           ,
           
             that
             the
             Popes
             never
             granted
             these
             plenary
             Indulgences
             ,
             but
             only
             to
             encourage
             an
             Expedition
             to
             the
             Holy
             Land
             :
          
           For
           Gelasius
           2.
           
           A.
           D.
           1118.
           granted
           the
           same
           to
           the
           Christian
           souldiers
           at
           the
           siege
           of
           Saragoza
           ,
           as
           appears
           by
           the
           Bull
           it self
           in
           Baronius
           .
           
           Honorius
           2.
           in
           the
           quarrel
           he
           had
           with
           Roger
           of
           Sicily
           gave
           the
           same
           to
           all
           ,
           
           who
           having
           confessed
           their
           sins
           should
           dye
           in
           the
           War
           against
           him
           ;
           but
           ,
           if
           they
           chanced
           to
           escape
           with
           their
           lives
           ,
           but
           half
           their
           sins
           were
           pardoned
           .
           Alexander
           3.
           
           gave
           to
           his
           Friends
           at
           Ancona
           who
           should
           visit
           the
           12.
           
           Churches
           and
           their
           
           own
           Cathedral
           all
           Lent
           Fasting
           ,
           as
           
             full
             an
             Indulgence
             as
             if
             they
             went
             to
             Hierusalem
          
           ;
           and
           besides
           this
           every
           first
           Sunday
           in
           the
           month
           as
           great
           an
           
             Indulgence
             ,
             (
             i.
             e.
          
           I
           suppose
           for
           as
           many
           days
           )
           
             as
             a
             man
             could
             take
             up
             sands
             in
             both
             hands
             .
          
           
           This
           Baronius
           thinks
           a
           little
           too
           much
           :
           and
           therefore
           rejects
           it
           as
           fabulous
           ,
           because
           the
           same
           Pope
           in
           an
           Indulgence
           given
           to
           the
           Church
           of
           Ferrara
           grants
           but
           
             a
             year
             of
             criminals
             and
             a
             seventh
             part
             of
             venials
          
           ;
           but
           he
           doth
           not
           consider
           that
           the
           case
           of
           Ancona
           was
           peculiar
           ,
           because
           of
           the
           great
           friendship
           that
           city
           had
           shewn
           to
           the
           Pope
           in
           his
           distress
           ,
           and
           this
           Indulgence
           was
           transcribed
           from
           a
           very
           ancient
           Manuscript
           ,
           and
           better
           attested
           than
           many
           other
           things
           which
           he
           never
           disputes
           .
           But
           if
           it
           be
           a
           cheat
           let
           it
           pass
           for
           one
           ;
           and
           it
           is
           no
           great
           matter
           to
           me
           whether
           it
           were
           a
           cheat
           of
           the
           Popes
           ,
           or
           the
           Church
           of
           Ancona
           .
           
           But
           he
           doth
           not
           at
           all
           question
           the
           Indulgence
           granted
           by
           the
           same
           Pope
           to
           those
           who
           would
           take
           up
           arms
           against
           the
           Albigenses
           ,
           which
           to
           those
           who
           dye
           in
           that
           cause
           ,
           is
           not
           only
           
             pardon
             of
             all
             their
             sins
          
           ,
           but
           
             an
             eternal
             reward
          
           :
           but
           such
           that
           refused
           to
           goe
           ,
           no
           less
           than
           excommunication
           is
           denounced
           against
           them
           .
           And
           Honorius
           3.
           
           in
           the
           same
           cause
           ,
           granted
           an
           Indulgence
           in
           the
           same
           terms
           as
           to
           those
           who
           went
           to
           the
           
             Holy
             Land
          
           :
           and
           Gregorius
           9.
           to
           all
           who
           should
           take
           his
           part
           
           against
           the
           
             Emperour
             Frederic
          
           2.
           
           which
           Bzovius
           confesseth
           to
           be
           usual
           with
           the
           Popes
           ,
           to
           give
           to
           those
           
             who
             would
             fight
             against
             Saracens
          
           ,
           
           
             hereticks
             or
             any
             other
             enemies
             of
             theirs
             .
          
        
         
           This
           practice
           of
           Indulgences
           being
           once
           taken
           up
           was
           found
           too
           beneficial
           to
           be
           ever
           let
           fall
           again
           ;
           and
           private
           Bishops
           began
           to
           make
           great
           use
           of
           it
           ,
           not
           in
           such
           a
           manner
           as
           the
           Popes
           ,
           but
           they
           were
           unwilling
           not
           to
           have
           as
           great
           a
           share
           as
           they
           could
           get
           in
           it
           ;
           thence
           they
           began
           to
           publish
           Indulgences
           to
           those
           who
           would
           give
           money
           towards
           the
           building
           or
           repairing
           Churches
           or
           other
           publick
           works
           ,
           for
           this
           they
           promised
           them
           a
           pardon
           of
           the
           7.
           or
           4.
           or
           3.
           part
           of
           their
           sins
           according
           as
           their
           bounty
           deserved
           .
           This
           was
           first
           begun
           by
           Gelasius
           2.
           for
           the
           building
           of
           the
           Church
           of
           Saragoza
           A.
           D.
           1118.
           and
           was
           followed
           by
           other
           Bishops
           ;
           
           in
           so
           much
           that
           Morinus
           is
           of
           opinion
           ,
           that
           
             Mauricius
             Bishop
          
           of
           Paris
           built
           the
           great
           Church
           of
           Nostredame
           there
           in
           that
           manner
           ;
           and
           he
           saith
           ,
           
             he
             can
             find
             no
             ground
             for
             this
             practice
             of
             Indulgences
             before
             the
             12.
             century
          
           ;
           and
           answers
           Bellarmins
           arguments
           for
           a
           greater
           antiquity
           of
           them
           ,
           and
           proves
           all
           his
           testimonies
           from
           
             Gregories
             Stations
             ,
             Ludgerus
          
           his
           epistle
           ,
           and
           Sergius
           his
           indulgence
           in
           the
           Church
           of
           
             S.
             Martin
          
           at
           Rome
           produced
           by
           Baronius
           to
           be
           meer
           impostures
           .
           But
           the
           Bishops
           of
           Rome
           ,
           
           finding
           how
           beneficial
           these
           Indulgences
           were
           ,
           
           soon
           resolved
           to
           keep
           the
           keys
           of
           this
           Treasury
           of
           the
           Church
           in
           their
           own
           hands
           ;
           and
           therefore
           quickly
           abridged
           other
           Bishops
           of
           this
           power
           ;
           and
           made
           great
           complaint
           that
           
             by
             the
             indiscreet
             use
             of
             Indulgences
             by
             the
             Bishops
             ,
             the
             keys
             of
             the
             Church
             were
             contemned
             and
             discipline
             lost
          
           ;
           so
           Innocent
           3.
           in
           the
           Council
           of
           Lateran
           ,
           can
           .
           62.
           ;
           and
           therefore
           decrees
           that
           in
           the
           dedication
           of
           a
           Church
           ,
           though
           where
           there
           were
           several
           Bishops
           together
           ,
           they
           should
           not
           grant
           any
           Indulgence
           above
           a
           year
           ,
           nor
           any
           single
           Bishop
           above
           40.
           days
           .
           But
           we
           are
           not
           to
           imagine
           that
           the
           Popes
           ever
           intended
           to
           
             tye
             their
             own
             hands
          
           by
           these
           Canons
           ;
           but
           they
           were
           too
           wise
           to
           let
           others
           have
           the
           managing
           of
           so
           rich
           a
           stock
           as
           that
           of
           the
           Church
           was
           ;
           which
           would
           bring
           in
           so
           great
           a
           harvest
           from
           the
           sins
           of
           the
           people
           .
           Thence
           Boniface
           8.
           first
           instituted
           the
           year
           of
           Iubilee
           A.
           D.
           1300
           ,
           
           and
           in
           his
           Bull
           published
           for
           that
           end
           ,
           grants
           not
           only
           a
           plenary
           ,
           and
           larger
           but
           
             most
             plenary
             remission
             of
             sins
          
           to
           them
           that
           (
           if
           Romans
           for
           30
           ,
           if
           strangers
           for
           15.
           days
           in
           that
           year
           )
           should
           
             visit
             the
             Churches
             of
             the
             Apostles
             .
          
           This
           was
           brought
           afterwards
           by
           Clem.
           6.
           to
           every
           50.
           years
           ,
           and
           since
           ,
           to
           25.
           or
           as
           often
           as
           his
           Holines
           please
           :
           but
           in
           all
           of
           them
           a
           
             most
             plenary
             remission
             of
             sins
          
           is
           granted
           .
           It
           were
           worth
           the
           while
           to
           understand
           the
           difference
           
           between
           a
           
             plenary
             ,
             larger
          
           and
           
             most
             plenary
             indulgence
          
           :
           
           since
           Bellarmin
           tells
           us
           ,
           
             that
             a
             plenary
             Indulgence
             takes
             away
             all
             the
             punishment
             due
             to
             sin
             .
          
           But
           these
           were
           the
           fittest
           terms
           to
           let
           the
           people
           know
           they
           should
           have
           as
           much
           for
           their
           money
           as
           was
           to
           be
           had
           ,
           and
           what
           could
           they
           desire
           more
           ?
           And
           although
           Bellarmin
           abhorres
           the
           name
           of
           
             selling
             Indulgences
          
           ,
           yet
           it
           comes
           all
           to
           one
           ,
           the
           Popes
           gives
           Indulgences
           and
           they
           give
           money
           ;
           or
           they
           doe
           it
           not
           by
           way
           of
           purchase
           but
           by
           way
           of
           Alms
           :
           But
           commend
           me
           to
           the
           plain
           honesty
           of
           
             Boniface
             9.
          
           who
           being
           not
           satisfied
           with
           the
           oblations
           at
           Rome
           ,
           sent
           abroad
           his
           Iubilees
           to
           
             Colen
             ,
             Magdeburg
          
           ,
           and
           other
           Cities
           ,
           but
           always
           sent
           his
           Collectors
           to
           take
           his
           share
           of
           the
           money
           that
           was
           gathered
           ,
           and
           inserted
           in
           them
           that
           Clause
           
             porrigentibus
             manus
             Adjutrices
          
           ,
           which
           in
           plain
           English
           ,
           is
           
             to
             those
             who
             would
             give
             money
             for
             them
             :
          
           without
           which
           no
           Indulgence
           was
           to
           be
           had
           ,
           as
           
             Gobelinus
             Persona
          
           saith
           .
           
           Who
           likewise
           addes
           this
           remarkable
           passage
           ,
           that
           the
           preachers
           of
           the
           Indulgences
           told
           the
           people
           to
           encourage
           them
           to
           deale
           for
           them
           ,
           that
           they
           were
           not
           only
           
             à
             poená
          
           but
           
             à
             culpâ
          
           too
           ,
           i.e.
           not
           meerely
           from
           the
           temporal
           punishment
           of
           sin
           ,
           but
           from
           the
           fault
           it self
           which
           deserved
           eternal
           ;
           this
           made
           the
           people
           look
           into
           them
           ,
           and
           not
           finding
           those
           terms
           but
           only
           a
           
             most
             plenary
             remission
          
           ,
           they
           were
           
           unsatisfied
           because
           they
           were
           told
           that
           the
           fault
           could
           be
           forgiven
           by
           God
           alone
           ;
           but
           if
           they
           could
           but
           once
           find
           that
           the
           Pope
           would
           undertake
           to
           clear
           all
           scores
           with
           God
           for
           them
           ,
           they
           did
           not
           doubt
           but
           they
           would
           be
           worth
           their
           money
           .
           Whereupon
           he
           saith
           
             those
             very
             terms
             were
             put
             into
             them
             :
          
           then
           the
           wiser
           men
           thought
           these
           were
           counterfeit
           and
           made
           only
           by
           the
           Pardon-mongers
           ;
           but
           upon
           further
           enquiry
           they
           found
           it
           otherwise
           .
           How
           far
           this
           trade
           of
           Indulgences
           was
           improved
           afterwards
           in
           the
           time
           of
           Alexander
           6.
           and
           Leo
           10.
           the
           Reformation
           which
           began
           upon
           occasion
           of
           them
           ,
           will
           be
           a
           lasting
           monument
           which
           was
           the
           greatest
           good
           the
           world
           ever
           received
           by
           them
           .
        
         
           §
           .
           5.
           
           But
           we
           are
           not
           to
           think
           ,
           
           since
           Indulgences
           are
           such
           great
           kindnesses
           to
           the
           souls
           of
           men
           ,
           that
           they
           should
           be
           only
           reserved
           for
           years
           of
           Iubilee
           ;
           for
           what
           a
           hard
           case
           may
           they
           be
           in
           who
           should
           chance
           to
           dy
           but
           the
           year
           before
           ?
           Therefore
           the
           Popes
           (
           those
           tender
           Fathers
           of
           the
           Church
           )
           have
           granted
           very
           comfortable
           ones
           to
           many
           particular
           places
           ,
           and
           for
           the
           doing
           some
           good
           actions
           ,
           that
           no
           one
           need
           be
           in
           any
           great
           perplexity
           for
           want
           of
           them
           .
           Other
           places
           it
           is
           probable
           a
           man
           may
           goe
           to
           Heaven
           assoon
           from
           as
           Rome
           ,
           but
           there
           is
           none
           like
           that
           for
           escaping
           Purgatory
           ;
           if
           a
           man
           confess
           his
           sins
           and
           but
           stumble
           into
           one
           of
           
           the
           7.
           
           Churches
           ,
           it
           is
           a
           hard
           case
           if
           he
           doth
           not
           escape
           at
           least
           for
           one
           thousand
           years
           .
           I
           need
           not
           reckon
           up
           what
           vast
           Pardons
           are
           to
           be
           had
           there
           at
           easie
           rates
           ;
           since
           they
           have
           been
           so
           kind
           at
           Rome
           to
           publish
           a
           Catalogue
           of
           them
           in
           several
           books
           ;
           
           an
           extract
           out
           of
           which
           is
           very
           lately
           set
           forth
           in
           our
           own
           language
           .
           Those
           who
           have
           gone
           about
           to
           compute
           them
           ,
           have
           found
           that
           Indulgences
           for
           a
           million
           of
           years
           are
           to
           be
           had
           at
           Rome
           on
           no
           hard
           terms
           :
           Bellarmin
           would
           seem
           to
           deny
           these
           pardons
           for
           so
           many
           years
           ,
           as
           far
           as
           he
           durst
           ,
           as
           though
           they
           were
           not
           delivered
           by
           Authentick
           writers
           ;
           but
           I
           desire
           no
           more
           than
           what
           Cnuphrius
           hath
           transcribed
           ,
           
           from
           the
           Archives
           of
           the
           Churches
           themselves
           ;
           and
           we
           may
           judge
           of
           the
           rest
           by
           what
           
             Caesar
             Rasponi
          
           a
           Canon
           of
           the
           
             Lateran
             Church
          
           and
           a
           present
           Cardinal
           hath
           written
           lately
           of
           that
           one
           Church
           ,
           in
           a
           book
           dedicated
           to
           
             Alexander
             7.
          
           
           He
           tells
           us
           therefore
           
             there
             is
             so
             vast
             a
             bank
             of
             the
             Treasure
             of
             the
             Church
             laid
             up
             there
             ,
             that
             no
             one
             need
             goe
             any
             further
             to
             get
             full
             pardon
             of
             all
             his
             sins
             ;
             and
             that
             it
             is
             impossible
             for
             any
             one
             to
             reckon
             up
             the
             number
             of
             the
             benefits
             to
             be
             had
             there
             by
             it
             .
          
           In
           the
           Feast
           of
           the
           Dedication
           of
           that
           Church
           ,
           at
           the
           first
           throw
           ,
           if
           a
           man
           be
           well
           confessed
           before
           ,
           he
           gets
           if
           he
           be
           a
           Roman
           a
           pardon
           of
           a
           1000.
           years
           ,
           if
           a
           
             Tuscan
             2000
          
           ;
           but
           if
           he
           comes
           from
           beyond
           sea
           3000.
           years
           ;
           
           this
           is
           well
           for
           the
           first
           time
           .
           The
           like
           Lottery
           is
           again
           at
           that
           Church
           on
           
             C●ena
             Domini
          
           .
           But
           Boniface
           9.
           would
           never
           stand
           indenting
           with
           men
           for
           number
           of
           years
           ,
           but
           declares
           ,
           
             if
             men
             will
             come
             either
             for
             devotion
             or
             pilgrimage
             ,
          
           (
           no
           matter
           which
           )
           
             he
             shall
             be
             clear
             from
             all
             sin
             :
          
           and
           what
           would
           a
           man
           have
           more
           ?
           But
           besides
           this
           ,
           there
           are
           other
           particular
           seasons
           of
           opening
           this
           Treasury
           ,
           and
           then
           one
           may
           take
           out
           as
           much
           as
           they
           can
           wish
           for
           :
           As
           when
           the
           Image
           of
           our
           Saviour
           is
           shewn
           ,
           all
           that
           come
           thither
           ,
           
             have
             their
             sins
             pardoned
          
           infallibly
           :
           and
           many
           other
           days
           in
           the
           year
           ,
           which
           the
           Author
           very
           punctually
           reckons
           up
           ,
           and
           are
           so
           many
           that
           a
           Canon
           of
           that
           Church
           may
           dispose
           of
           some
           thousands
           of
           years
           ,
           nay
           
             plenary
             remissions
          
           ,
           and
           yet
           escape
           Purgatory
           at
           last
           himself
           .
           But
           besides
           what
           belongs
           to
           the
           Church
           it self
           ,
           there
           is
           a
           little
           Oratory
           or
           Chapple
           belonging
           to
           it
           called
           the
           
             Holy
             of
             Holies
          
           ,
           
           where
           it
           is
           impossible
           for
           any
           man
           to
           reckon
           up
           the
           number
           of
           Indulgences
           granted
           to
           it
           .
           These
           vast
           numbers
           of
           years
           then
           are
           no
           fiction
           of
           Pardon-mongers
           ,
           as
           Bellarmin
           is
           sometimes
           ready
           to
           say
           ;
           unless
           he
           will
           have
           the
           Popes
           called
           by
           that
           name
           ,
           or
           charge
           the
           
             Holy
             Churches
          
           at
           Rome
           with
           so
           gross
           impostures
           .
           
        
         
           §
           .
           6.
           
           But
           suppose
           it
           should
           be
           a
           mans
           fortune
           never
           to
           see
           Rome
           (
           as
           it
           hath
           many
           a
           good
           mans
           )
           must
           he
           be
           content
           to
           lye
           and
           
           rot
           in
           Purgatory
           ,
           or
           trust
           only
           to
           the
           kindness
           of
           his
           Friends
           ?
           no
           ,
           we
           that
           live
           at
           this
           distance
           ,
           have
           some
           comfort
           left
           :
           there
           are
           sonne
           good
           prayers
           appointed
           for
           us
           to
           use
           ,
           which
           will
           help
           us
           at
           a
           need
           ;
           or
           else
           the
           book
           of
           the
           houres
           of
           the
           
             B.
             Virgin
             secundunm
             usum
             Sarum
          
           is
           strangely
           mistaken
           ;
           but
           herein
           I
           am
           likewise
           prevented
           by
           the
           autho●●
           of
           the
           preface
           lately
           mention'd
           ;
           but
           my
           edition
           being
           elder
           than
           either
           of
           those
           mention'd
           by
           him
           seems
           to
           have
           something
           peculiar
           to
           it
           or
           at
           last
           omitted
           by
           him
           .
        
         
           
             As
             when
             it
             saith
             of
             the
             Prayer
             Obsecro
             te
             Domina
             Sancta
             Maria
             ,
          
           
           &c.
           
           Tho
           all
           them
           that
           be
           in
           the
           state
           of
           Grace
           ,
           that
           daily
           say
           devowteli
           this
           prayer
           before
           owre
           blessed
           Lady
           of
           pity
           she
           wolle
           show●
           them
           her
           blessed
           vysage
           ,
           and
           warn
           them
           the
           day
           and
           owre
           of
           deth
           ,
           and
           in
           there
           last
           end
           the
           Angells
           of
           God
           shall
           yield
           there
           sowles
           to
           heaven
           ,
           and
           he
           shall
           obtayn
           5
           hundreth
           yeres
           and
           soo
           many
           Lenttis
           of
           pardon
           graunted
           by
           5
           holy
           Fathers
           Popes
           of
           Rome
           .
           
             That
             is
             pretty
             well
             for
             one
             prayer
             !
          
        
         
           But
           this
           is
           nothing
           to
           what
           follows
           to
           a
           much
           shorter
           prayer
           than
           that
           .
        
         
           Our
           Holy
           Father
           Sixtus
           4.
           
           Pope
           hath
           graunted
           to
           all
           them
           that
           devoutly
           say
           this
           prayer
           before
           the
           Image
           of
           our
           Lady
           in
           the
           sone
           eleven
           thousand
           years
           of
           pardon
           .
           
           
             A
             prayer
             said
             to
             good
             purpose
             !
             
             I
             confess
             I
             can
             hardly
             stoop
             now
             to
             those
             that
             have
             only
             dayes
             of
             pardon
             promised
             them
             ;
             yet
             for
             the
             sake
             of
             the
             procurer
             I
             will
             mention
             one
             .
          
        
         
           Our
           Holy
           Father
           Pope
           Sixtus
           hath
           graunted
           at
           the
           Instance
           of
           the
           highmost
           and
           excellent
           Princesse
           Elizabeth
           late
           Quéen
           of
           Englond
           and
           wyfe
           to
           our
           Soveraign
           liege
           Lord
           King
           Henry
           the
           7th
           .
           God
           have
           mercy
           on
           her
           sweet
           soull
           and
           all
           Cristen
           soulls
           that
           every
           day
           in
           the
           morning
           after
           3
           tollinges
           of
           the
           Ave
           ●ell
           say
           3
           times
           the
           hole
           salutation
           of
           our
           Lady
           
             Ave
             Maria
             gratiâ
          
           that
           is
           to
           say
           ,
           
           at
           6
           the
           klock
           in
           the
           morning
           3
           Ave
           Maria
           att
           12
           of
           the
           klock
           at
           none
           4
           Ave
           Maria
           and
           att
           6
           a
           klock
           at
           even
           ,
           for
           every
           time
           so
           doing
           is
           graunted
           of
           the
           spiritual
           treasour
           of
           holy
           Church
           3
           hundreth
           dayes
           of
           parden
           totiens
           quotiens
           .
           
             To
             which
             is
             annexed
             the
             pardon
             of
             the
             two
             Arch-bishops
             and
             nine
             Bishops
             ,
             forty
             dayes
             a
             piece
             ,
             three
             times
             a
             day
             ,
             which
             begun
             ,
          
           A.
           D.
           1492.
           the
           seventh
           year
           of
           Henry
           7.
           
           And
           the
           summ
           of
           the
           Indulgence
           and
           pardon
           for
           every
           
             Ave
             Maria
          
           is
           800
           days
           
             totiens
             quotiens
          
           .
        
         
           But
           if
           a
           man
           thinks
           himself
           well
           provided
           already
           ,
           and
           hath
           a
           mind
           to
           help
           his
           Friends
           ,
           there
           is
           nothing
           like
           the
           15
           O.
           s
           of
           St.
           Brigitt
           :
        
         
         
           Thys
           be
           the
           15
           
             O.
             Os.
          
           the
           which
           the
           holy
           Uirgin
           S.
           Brygytta
           was
           woente
           to
           say
           dayle
           before
           the
           holy
           rode
           in
           S.
           Pauls
           Church
           at
           Rome
           ,
           
           who
           soe
           says
           this
           a
           yere
           he
           schall
           deliver
           15
           soulles
           out
           of
           Purgatory
           of
           his
           next
           kyndred
           ,
           and
           convert
           other
           15
           sinners
           to
           gode
           lyf
           and
           other
           15
           righteous
           men
           of
           his
           kynd
           shall
           persevere
           in
           gode
           lyf
           .
           And
           wat
           ye
           desyre
           of
           God
           ye
           schall
           have
           it
           ,
           if
           yt
           be
           to
           the
           salvation
           of
           your
           sowle
           .
        
         
           Not
           long
           after
           we
           find
           a
           better
           endowment
           with
           number
           of
           years
           than
           any
           we
           have
           yet
           met
           with
           .
        
         
           To
           all
           them
           that
           before
           this
           Image
           of
           pytie
           devoutly
           say
           5
           Pater
           Noster
           and
           5
           Aves
           &
           a
           Credo
           ,
           
           pityously
           beholding
           these
           Armes
           of
           Crystys
           passion
           ,
           are
           graunted
           thirty
           two
           thousand
           seven
           hundred
           and
           fifty
           years
           of
           pardon
           ;
           and
           Sixtus
           the
           4.
           
           Pope
           of
           Rome
           hath
           made
           the
           4
           and
           the
           5
           prayer
           ,
           and
           hath
           doubled
           his
           foresaid
           pardon
           .
        
         
           The
           Prayer
           with
           Boniface
           6.
           his
           
             Indulgence
             of
             ten
             thousand
             years
             pardon
          
           will
           hardly
           down
           with
           me
           now
           :
           
           much
           less
           that
           niggardly
           grant
           of
           Iohn
           22.
           of
           a
           
             hundred
             dayes
             pardon
          
           .
           What
           customers
           doth
           he
           hope
           to
           find
           at
           such
           sordid
           rates
           ?
        
         
           Sixtus
           4.
           for
           my
           money
           ;
           witness
           this
           Indulgence
           .
        
         
         
           Our
           holy
           Father
           Sixtus
           4.
           graunted
           to
           all
           them
           that
           beyn
           in
           state
           of
           Grace
           ,
           
           sayeing
           this
           prayer
           following
           ymmediately
           after
           the
           elevation
           of
           the
           body
           of
           our
           Lord
           clene
           remission
           of
           all
           their
           sins
           perpetually
           enduring
           .
           And
           also
           Iohn
           the
           3
           Pope
           of
           Rome
           at
           the
           request
           of
           the
           Quéen
           of
           England
           hath
           graunted
           unto
           all
           them
           that
           devoutly
           say
           this
           prayer
           before
           the
           Image
           of
           our
           Lord
           Crucified
           as
           many
           days
           of
           pardon
           as
           there
           were
           wounds
           in
           the
           body
           of
           our
           Lord
           in
           the
           tyme
           of
           his
           bitter
           passion
           ,
           the
           which
           were
           5365.
           
        
         
           It
           is
           well
           Sixtus
           came
           after
           him
           ,
           or
           else
           his
           market
           had
           been
           spoyled
           ,
           the
           other
           so
           much
           out-bid
           him
           .
        
         
           Next
           to
           clean
           pardon
           ,
           Iohn
           22.
           offers
           fair
           ;
           only
           the
           task
           is
           somewhat
           harder
           ,
           it
           being
           for
           three
           Prayers
           .
        
         
           Thys
           3
           prayers
           be
           wrytton
           in
           the
           Chappelle
           of
           the
           holy
           crosse
           in
           Rome
           otherwise
           called
           
             S●cellum
             sanctae
             Crucis
             7
             Romanorum
          
           ,
           
           whoo
           that
           devoutly
           say
           them
           shall
           obtayn
           90000
           years
           of
           pardon
           for
           dedly
           sins
           graunted
           by
           our
           holie
           Father
           Iohn
           22.
           
           Pope
           of
           Rome
           .
        
         
           Methinks
           he
           should
           have
           come
           to
           a
           full
           hundred
           thousand
           ,
           when
           his
           hand
           was
           in
           !
        
         
           But
           there
           is
           one
           odd
           condition
           implyed
           in
           some
           of
           these
           prayers
           ,
           called
           
             being
             in
             a
             state
             of
             Grace
             ,
          
           the
           want
           of
           which
           may
           hinder
           
           the
           effect
           of
           them
           ;
           but
           although
           due
           confession
           with
           absolution
           will
           at
           any
           time
           put
           a
           man
           into
           it
           ,
           yet
           is
           there
           no
           remedy
           without
           it
           ?
           we
           will
           try
           once
           more
           for
           that
           ,
           and
           end
           these
           Indulgences
           .
           And
           I
           think
           the
           prayer
           of
           S.
           Bernardine
           of
           Siena
           will
           relieve
           us
           .
        
         
           Thys
           most
           devoutly
           prayer
           sayd
           the
           holy
           Father
           S.
           Bernardine
           daylie
           kneeling
           in
           the
           worship
           of
           the
           most
           holy
           name
           Iesus
           .
           
           And
           yt
           is
           well
           to
           believe
           that
           through
           the
           invocation
           of
           that
           most
           excellent
           name
           of
           Iesu
           ,
           S.
           Bernard
           .
           obtayned
           a
           singular
           reward
           of
           perpetual
           consolation
           of
           our
           Lord
           Iesu
           Christ.
           And
           thys
           prayer
           is
           written
           in
           a
           Table
           that
           hangeth
           at
           Rome
           in
           S.
           Peters
           Church
           nere
           to
           the
           high
           awter
           ,
           there
           as
           our
           holy
           Father
           the
           Pope
           duely
           is
           wonte
           to
           say
           the
           office
           of
           the
           Masse
           .
           And
           hoo
           that
           devoutly
           with
           a
           contrite
           heart
           dayly
           say
           this
           Oryson
           yf
           he
           be
           that
           day
           in
           the
           state
           of
           eternal
           damnation
           ,
           than
           this
           eternal
           payne
           shall
           be
           chaunged
           him
           in
           temporal
           payne
           of
           Purgatory
           ,
           than
           yf
           he
           hath
           deserved
           the
           payne
           of
           Purgatory
           ,
           yt
           shall
           be
           forgotten
           and
           forgiven
           thorow
           the
           infinite
           mercy
           of
           God.
           
        
         
           This
           is
           enough
           of
           all
           reason
           .
        
         
           And
           so
           much
           shall
           serve
           to
           set
           forth
           what
           the
           practice
           of
           Indulgences
           hath
           been
           in
           the
           Church
           of
           Rome
           and
           what
           is
           expressed
           in
           them
           .
        
         
         
           §
           .
           7.
           2.
           
           I
           now
           come
           to
           give
           account
           what
           opinion
           hath
           been
           had
           of
           these
           Indulgences
           in
           their
           own
           Church
           ,
           
           wherein
           some
           have
           freely
           confessed
           they
           have
           no
           Foundation
           in
           Scripture
           or
           Antiquity
           ,
           others
           that
           they
           are
           only
           
             pious
             frauds
          
           ,
           and
           those
           who
           have
           gone
           about
           to
           defend
           them
           ,
           have
           been
           driven
           to
           
             miserable
             shifts
          
           in
           the
           defence
           of
           them
           .
        
         
           1.
           
           
             Some
             have
             confessed
             that
             they
             have
             no
             foundation
             in
          
           Scripture
           or
           Antiquity
           .
           Durandus
           saith
           ,
           
           that
           very
           little
           can
           be
           affirmed
           with
           any
           certainty
           concerning
           Indulgences
           ,
           because
           neither
           the
           Scripture
           speaks
           expresly
           of
           them
           ,
           and
           the
           Fathers
           
             Ambrose
             ,
             Hilary
             ,
             August
             .
             ,
             Hierome
          
           speak
           not
           all
           of
           them
           :
           
             and
             therefore
             he
             hath
             no
             more
             to
             say
             ,
          
           but
           that
           the
           common
           opinion
           is
           to
           be
           followed
           herein
           .
           
           
             The
             same
             is
             said
             by
             another
          
           School-man
           ,
           
             who
             addes
             this
          
           ,
           that
           though
           it
           be
           a
           Negative
           argument
           ,
           yet
           it
           is
           of
           force
           ,
           because
           in
           the
           time
           of
           those
           Fathers
           they
           were
           very
           much
           skilled
           in
           the
           Scriptures
           ,
           
           and
           it
           were
           very
           strange
           if
           Indulgences
           were
           to
           be
           found
           there
           that
           they
           did
           not
           find
           them
           .
           
             This
             is
             likewise
             affirmed
             by
          
           Cajetan
           ,
           Dominicus
           Soto
           ,
           
           
             and
             all
             those
             who
             assert
             that
             the
          
           use
           of
           Indulgences
           
             came
             into
             the
          
           Church
           
             upon
             the
          
           relaxing
           the
           severity
           of
           the
           primitive
           discipline
           ,
           
           
             which
             they
             say
             continued
             in
             use
             for
             a
             1000
             years
             after
          
           Christ.
           
             But
             the
             most
             express
             testimonies
             in
             this
             case
             are
             of
          
           
           Bishop
           Fisher
           ,
           
           
             who
             saith
          
           that
           the
           use
           of
           Indulgences
           came
           very
           late
           into
           the
           Church
           ;
           and
           of
           Polydore
           Virgil
           
             following
             his
             words
             ,
             and
             of
          
           Alphonsus
           à
           Castro
           ,
           
           
             who
             ingenuously
             confesseth
          
           ,
           that
           among
           all
           the
           controversies
           he
           writes
           of
           ,
           there
           is
           none
           which
           the
           Scripture
           or
           Fathers
           speak
           less
           of
           ,
           than
           this
           ;
           but
           however
           ,
           
           
             he
             saith
          
           ,
           though
           the
           use
           of
           them
           seem
           to
           have
           come
           very
           late
           into
           the
           Church
           ,
           they
           ought
           not
           to
           be
           contemned
           ,
           because
           many
           things
           are
           known
           to
           latter
           ages
           ,
           which
           the
           ancient
           writers
           were
           wholly
           ignorant
           of
           ;
           for
           which
           he
           instanceth
           in
           Transubstantiation
           ;
           procession
           from
           the
           Son
           ,
           and
           Purgatory
           .
           
             But
             he
             ought
             to
             have
             remembred
             what
             himself
             had
             said
             before
             in
             a
             chapter
             of
          
           finding
           out
           heresies
           ,
           
           that
           ,
           the
           novelty
           of
           any
           doctrine
           makes
           it
           of
           it self
           to
           be
           suspected
           ,
           because
           Christ
           and
           his
           Apostles
           did
           give
           sufficient
           instructions
           for
           attaining
           eternal
           life
           ;
           and
           after
           the
           Law
           given
           by
           Christ
           no
           other
           Law
           is
           to
           be
           expected
           ,
           because
           his
           Testament
           is
           eternal
           .
           
             Let
             this
             be
             applyed
             to
             his
             own
             confession
             of
             these
             doctrines
             ,
             and
             the
             consequence
             is
             easily
             discerned
             .
             And
             it
             is
             an
             excellent
             saying
             of
          
           Bellarmin
           ,
           
           that
           ,
           in
           things
           which
           depend
           on
           the
           will
           of
           God
           ,
           nothing
           ought
           to
           be
           affirmed
           ,
           unless
           God
           hath
           revealed
           it
           in
           the
           H.
           Scriptures
           .
           
             Therefore
             according
             to
             the
             opinion
             of
             these
             persons
             who
             assert
             the
             doctrine
             of
          
           Indulgences
           
             to
             have
             no
          
           Foundation
           in
           Scripture
           or
           Antiquity
           ,
           
           
             it
             can
             be
             no
             other
             than
             a
          
           notorious
           Cheat.
           
        
         
           2.
           
           Some
           in
           the
           Church
           of
           Rome
           have
           called
           them
           
             pious
             frauds
          
           .
           This
           appears
           by
           the
           Controversies
           which
           arose
           upon
           Indulgences
           ,
           at
           the
           same
           time
           when
           they
           began
           to
           grow
           common
           .
           
           For
           Aquinas
           and
           Bonaventure
           tell
           us
           ,
           
             that
             there
             were
             some
             in
             the
             Church
             who
             said
             ,
             that
             the
             intention
             of
             the
             Church
             in
             Indulgences
             was
             only
             by
             a
             pious
             fraud
             to
             draw
             men
             to
             charitable
             acts
             ,
             which
             otherwise
             they
             would
             not
             have
             done
             ;
             as
             a
             mother
             which
             promiseth
             her
             Child
             an
             apple
             to
             run
             abroad
             ,
             which
             she
             never
             gives
             him
             ,
             when
             she
             hath
             brought
             him
             to
             it
             .
          
           Which
           is
           the
           very
           instance
           they
           used
           ,
           
           as
           
             Gregory
             de
             Valentiâ
          
           confesseth
           .
           But
           this
           Aquinas
           rejects
           as
           a
           very
           dangerous
           opinion
           ,
           
             because
             this
             is
             in
             plain
             terms
             to
             make
             the
             Church
             guilty
             of
             a
             notorious
             Cheat
             ;
             and
             as
             ,
          
           he
           saith
           ,
           
             from
             St.
          
           Augustine
           ,
           
             if
             any
             falshood
             be
             found
             in
             Scripture
             ,
             it
             takes
             away
             the
             authority
             of
             the
             whole
             ;
             so
             if
             the
             Church
             be
             guilty
             of
             a
             cheat
             in
             one
             thing
             ,
             she
             will
             be
             suspected
             in
             all
             the
             rest
             .
          
           This
           ,
           saith
           
             Bonaventure
             ,
             is
             to
             make
             the
             Church
             to
             lye
             and
             deceive
             ,
             and
             Indulgences
             to
             be
             vain
             and
             childish
             toyes
             .
          
           But
           for
           all
           these
           hard
           words
           ,
           they
           had
           a
           great
           deal
           of
           reason
           on
           their
           side
           :
           for
           the
           Indulgences
           were
           express
           for
           the
           remission
           of
           the
           sins
           of
           those
           who
           did
           such
           and
           such
           things
           ,
           as
           the
           giving
           a
           small
           summ
           of
           money
           towards
           
           the
           building
           of
           a
           Church
           ,
           or
           an
           Hospital
           ;
           they
           therefore
           asked
           
             whether
             the
             Indulgences
             were
             to
             be
             taken
             as
             they
             were
             given
             or
             no
             ?
          
           if
           they
           were
           ,
           then
           all
           those
           had
           
             full
             remission
             of
             sins
          
           on
           very
           easie
           terms
           ;
           if
           not
           ,
           then
           what
           is
           this
           else
           but
           fraud
           and
           cheating
           ,
           and
           can
           be
           only
           called
           pious
           because
           the
           work
           was
           good
           which
           they
           did
           ?
           This
           put
           the
           defenders
           of
           Indulgences
           very
           hard
           to
           it
           ;
           Praepositivus
           ,
           one
           of
           the
           eldest
           of
           the
           Schoolmen
           confesseth
           
             that
             it
             looks
             a
             little
             oddly
             for
             a
             man
             to
             be
             absolved
             from
             all
             his
             sins
             for
             three
             pence
             ,
          
           
           
             given
             in
             three
             several
             places
             ;
             and
             that
             the
             rich
             by
             this
             means
             have
             a
             mighty
             advantage
             over
             the
             poor
             :
          
           but
           he
           resolves
           it
           all
           
             into
             the
             power
             of
             the
             Church
             .
             Petrus
             Cantor
          
           confesseth
           the
           difficulties
           great
           ,
           
           but
           
             only
             for
             the
             Churches
             Authority
          
           ;
           and
           especially
           in
           those
           general
           Indulgences
           which
           are
           pronounced
           without
           any
           distinctions
           .
           Therefore
           he
           saith
           Greg.
           4.
           as
           he
           calls
           him
           
             (
             Morinus
          
           thinks
           
             Greg.
             8.
          
           )
           in
           the
           Dedication
           of
           the
           Church
           of
           Benevento
           ,
           told
           the
           people
           
             it
             was
             much
             safer
             for
             them
             to
             undergoe
             their
             penance
             than
             to
             receive
             an
             Indulgence
             from
             him
             of
             any
             part
             of
             it
             :
          
           and
           another
           Bishop
           ,
           being
           desired
           an
           Indulgence
           would
           give
           it
           but
           for
           two
           dayes
           ;
           but
           if
           any
           one
           asks
           ,
           whether
           the
           remission
           of
           sins
           were
           presently
           obtained
           after
           Indulgence
           ,
           or
           only
           when
           they
           are
           uncapable
           of
           penance
           ,
           viz.
           after
           death
           ;
           
             for
             his
             part
          
           ,
           he
           saith
           ,
           
             he
             desires
             them
             
             to
             consult
             the
             Pope
             or
             the
             Bishop
             that
             gives
             the
             Indulgence
             ,
             whether
             of
             these
             opinions
             is
             true
          
           ;
           and
           when
           the
           Bishop
           of
           Paris
           shewed
           him
           the
           magnificent
           Church
           he
           had
           built
           by
           vertue
           of
           Indulgences
           ,
           Cantor
           told
           him
           ,
           
             he
             had
             done
             much
             better
             if
             he
             had
             let
             them
             alone
             ,
             and
             perswaded
             the
             people
             to
             undergoe
             their
             penance
             .
          
        
         
           But
           because
           the
           form
           of
           Indulgences
           ran
           in
           such
           large
           and
           general
           terms
           ;
           it
           grew
           to
           be
           a
           great
           Question
           among
           the
           
             Schoolmen
             ,
             Whether
             the
             validity
             of
             Indulgences
             was
             as
             great
             as
             the
             words
             of
             them
             ?
          
           which
           in
           other
           terms
           is
           whether
           the
           Church
           did
           cheat
           or
           not
           in
           giving
           them
           ?
           for
           if
           they
           were
           not
           to
           understand
           them
           according
           to
           the
           plain
           words
           of
           them
           ;
           what
           is
           this
           but
           a
           
             gross
             imposture
          
           to
           abuse
           the
           credulous
           people
           ,
           and
           laugh
           in
           their
           sleeves
           at
           them
           for
           their
           simplicity
           .
           For
           while
           the
           people
           have
           so
           good
           an
           opinion
           of
           their
           Church
           as
           to
           believe
           the
           truth
           of
           what
           she
           declares
           ,
           and
           to
           take
           Indulgences
           according
           to
           the
           sense
           of
           the
           words
           ;
           if
           their
           meaning
           who
           give
           them
           be
           otherwise
           than
           is
           expressed
           ,
           it
           is
           one
           of
           the
           most
           abominable
           cheats
           that
           ever
           was
           invented
           by
           men
           .
           For
           picking
           purses
           ,
           forging
           deeds
           ,
           or
           betraying
           men
           are
           tolerable
           things
           in
           comparison
           ;
           but
           to
           abuse
           and
           ruine
           their
           souls
           under
           a
           pretence
           of
           pardoning
           their
           sins
           ,
           is
           the
           utmost
           degree
           of
           fraud
           and
           imposture
           .
           Let
           us
           now
           see
           how
           
           these
           Hucksters
           defend
           their
           Church
           in
           this
           case
           ;
           for
           the
           Question
           hath
           been
           debated
           among
           the
           Schoolmen
           ever
           since
           Indulgences
           came
           up
           .
           Some
           resolve
           it
           thus
           ,
           that
           Indulgences
           do
           signifie
           as
           much
           as
           the
           Church
           declares
           ,
           
           but
           with
           these
           conditions
           ,
           that
           there
           be
           sufficient
           authority
           in
           the
           giver
           ,
           necessity
           in
           the
           receiver
           ,
           that
           he
           believes
           the
           Church
           hath
           power
           to
           give
           them
           ,
           that
           he
           be
           in
           a
           state
           of
           grace
           ,
           and
           give
           a
           sufficient
           compensation
           ,
           which
           is
           to
           overthrow
           what
           they
           said
           ,
           unless
           those
           conditions
           were
           expressed
           in
           the
           Indulgences
           .
           Some
           say
           that
           common
           Indulgences
           held
           only
           for
           sins
           of
           Ignorance
           ,
           
           others
           for
           venial
           sins
           ,
           others
           for
           penances
           negligently
           performed
           ,
           others
           for
           Purgatory
           pains
           .
           Some
           again
           said
           that
           these
           could
           signifie
           no
           more
           than
           a
           relaxation
           of
           
             Canonical
             Penance
          
           ,
           whatever
           the
           words
           were
           ,
           and
           that
           they
           were
           introduced
           for
           no
           other
           end
           ;
           and
           they
           do
           not
           reach
           any
           farther
           than
           the
           
             Churches
             Canonical
             power
          
           or
           judgement
           doth
           ,
           and
           not
           to
           the
           judgement
           of
           God.
           But
           this
           opinion
           ,
           
           saith
           
             Greg.
             de
             Valentiâ
          
           doth
           not
           differ
           from
           the
           Hereticks
           ;
           and
           withall
           ,
           he
           saith
           ,
           
             upon
             this
             principle
             ,
             Indulgences
             do
             more
             hurt
             than
             good
             ;
             for
             if
             it
             were
             not
             for
             them
             ;
             the
             sinner
             by
             his
             penance
             might
             take
             away
             some
             part
             of
             his
             punishment
             ,
             but
             now
             he
             relyes
             upon
             his
             Indulgence
             and
             does
             no
             penance
             ,
             and
             so
             undergoes
             his
             whole
             punishment
             .
             
             Albertus
             M.
          
           saith
           ,
           
           
             they
             are
             much
             mistaken
             who
             say
             that
             Indulgences
             are
             to
             be
             understood
             as
             large
             as
             their
             words
             are
             ,
             without
             any
             farther
             condition
             ;
             and
             that
             this
             is
             to
             enlarge
             the
             Court
             of
             Gods
             mercy
             too
             far
             ;
             and
             sayes
             many
             conditions
             are
             to
             be
             understood
             ,
             which
             are
             not
             expressed
             in
             them
             .
          
           This
           gave
           the
           first
           occasion
           to
           the
           Treasure
           of
           the
           Church
           ,
           invented
           by
           Aquinas
           to
           satisfie
           this
           argument
           of
           Albertus
           concerning
           the
           mercy
           of
           God
           being
           extended
           too
           far
           by
           Indulgences
           ;
           for
           hereby
           what
           punishment
           is
           taken
           away
           from
           one
           is
           made
           up
           by
           the
           punishment
           of
           another
           ,
           which
           is
           reckoned
           upon
           his
           account
           .
           And
           therefore
           ,
           he
           saith
           ,
           the
           cause
           of
           the
           remission
           of
           punishment
           is
           not
           the
           devotion
           ,
           work
           ,
           or
           gift
           of
           the
           receiver
           ,
           but
           the
           Treasure
           of
           merits
           which
           was
           in
           the
           Church
           which
           the
           Pope
           might
           dispense
           ;
           and
           therefore
           the
           quantity
           of
           the
           remission
           was
           not
           to
           be
           proportioned
           to
           the
           acts
           of
           the
           receiver
           ,
           but
           to
           the
           
             stock
             of
             the
             Church
          
           ?
           This
           rich
           Banck
           of
           the
           Churches
           Stock
           being
           thus
           happily
           discovered
           ,
           they
           do
           not
           question
           now
           but
           to
           set
           all
           accounts
           even
           with
           it
           ;
           and
           therefore
           Aquinas
           confidently
           affirms
           ,
           
             that
             Indulgences
             are
             to
             be
             understood
             simply
             as
             they
             are
             expressed
             ;
             for
             God
             ,
          
           saith
           he
           ,
           
             doth
             not
             need
             our
             lye
             or
             deceit
             ;
             which
             he
             grants
             ,
             must
             have
             been
             if
             Indulgences
             had
             not
             been
             meant
             as
             they
             were
             expressed
             ;
             and
             all
             men
             would
             sin
             mortally
             who
             Preached
             Indulgences
             ,
             
             Yet
             to
             obtain
             the
             Indulgence
             ,
          
           he
           saith
           ,
           
             that
             every
             man
             must
             give
             according
             to
             his
             ability
          
           ;
           for
           the
           objection
           being
           put
           ,
           concerning
           an
           Indulgence
           being
           given
           to
           three
           several
           places
           ,
           that
           whosoever
           gives
           a
           penny
           towards
           the
           building
           of
           a
           Church
           in
           every
           one
           of
           these
           places
           ,
           shall
           for
           each
           of
           them
           have
           the
           third
           part
           of
           his
           sins
           forgiven
           him
           ,
           so
           that
           for
           three
           pence
           a
           man
           gets
           a
           
             plenary
             remission
          
           ;
           he
           answers
           ,
           
             that
             a
             poor
             man
             may
             indeed
             have
             it
             so
             ,
             but
             it
             is
             to
             be
             understood
             that
             a
             rich
             man
             ought
             to
             give
             more
             .
          
           For
           it
           is
           all
           the
           reason
           in
           the
           world
           that
           a
           rich
           man
           should
           pay
           greater
           Vse
           for
           the
           stock
           of
           the
           Church
           ,
           than
           a
           poor
           man
           can
           do
           :
           and
           it
           is
           reasonably
           to
           be
           presumed
           that
           he
           had
           more
           sins
           to
           be
           pardoned
           than
           the
           other
           ,
           and
           therefore
           whatever
           the
           general
           terms
           are
           ,
           there
           must
           be
           some
           reserve
           to
           hook
           in
           more
           from
           the
           rich
           than
           was
           expressed
           in
           the
           first
           bargain
           .
           But
           if
           the
           rich
           man
           should
           plead
           Law
           in
           the
           case
           ,
           and
           cry
           out
           it
           was
           Covin
           and
           Fraud
           ,
           to
           demand
           more
           than
           the
           
             first
             Contract
          
           was
           ;
           I
           am
           not
           skilful
           enough
           to
           determin
           what
           action
           the
           Church
           can
           have
           against
           him
           .
           But
           there
           is
           another
           shrewd
           objection
           mentioned
           by
           Bonaventure
           ,
           which
           is
           ,
           
             that
             a
             man
             gets
             by
             sinning
             ,
          
           as
           suppose
           two
           men
           to
           receive
           the
           remission
           of
           a
           
             third
             part
          
           of
           their
           sins
           by
           an
           Indulgence
           ,
           one
           owes
           but
           it
           may
           be
           90
           years
           penance
           for
           his
           sins
           ,
           and
           another
           hath
           run
           
           upon
           the
           score
           so
           far
           that
           he
           owes
           900
           years
           ,
           both
           receive
           a
           third
           part
           Indulgence
           ;
           in
           which
           case
           we
           see
           plainly
           the
           greater
           sinner
           hath
           mightily
           the
           advantage
           of
           the
           other
           ,
           and
           where
           one
           gets
           but
           30.
           the
           other
           gets
           300.
           
           And
           therefore
           Bonaventure
           is
           fain
           to
           run
           back
           again
           and
           to
           say
           ,
           
             that
             Indulgences
             are
             not
             to
             be
             understood
             as
             they
             are
             expressed
             ,
             and
             that
             they
             are
             not
             equal
             to
             all
             ;
             but
             it
             was
             not
             fit
             to
             express
             it
             so
             ,
             because
             this
             would
             hinder
             peoples
             esteem
             of
             the
             Indulgence
             .
          
           Which
           in
           plainer
           terms
           is
           ,
           that
           it
           is
           necessary
           to
           cheat
           the
           people
           ,
           or
           else
           there
           is
           no
           good
           to
           be
           done
           by
           Indulgences
           .
           
           Thence
           Petrarch
           called
           them
           
             nets
             wherein
             the
             credulous
             multitude
             were
             caught
          
           ;
           and
           in
           the
           time
           of
           Boniface
           9.
           the
           people
           observing
           what
           vast
           summs
           of
           money
           were
           gathered
           by
           them
           cryed
           out
           they
           were
           
             meer
             cheats
          
           and
           tricks
           to
           get
           money
           with
           ,
           
           upon
           which
           
             Paulus
             Langius
          
           (
           a
           Monk
           )
           exclaims
           .
           
           
             O
             God
             ,
             to
             what
             are
             these
             things
             come
             !
             Thou
             holdest
             thy
             peace
             ,
             but
             thou
             wilt
             not
             alwayes
             ,
             for
             the
             day
             of
             the
             Lord
             will
             bring
             the
             hidden
             things
             of
             darkness
             to
             light
             .
          
           
           
             Conrad
             .
             Vrspergensis
          
           saith
           ,
           that
           Rome
           
             might
             well
             rejoyce
             in
             the
             sins
             of
             the
             people
             ,
             because
             she
             grew
             rich
             by
             the
             compensation
             which
             was
             made
             for
             them
             :
             Thou
             hast
          
           (
           saith
           he
           to
           her
           )
           
             that
             which
             thou
             hast
             alwayes
             thirsted
             after
             ,
             sing
             and
             rejoyce
             ,
             for
             thou
             hast
             conquered
             the
             world
             ,
             not
             by
             religion
             ,
             
             but
             by
             the
             wickedness
             of
             men
             .
             Which
             is
             that
             which
             draws
             them
             to
             thee
             ,
             not
             their
             devotion
             and
             piety
             .
          
           
           Platina
           saith
           ,
           
             the
             selling
             Indulgences
             brought
             the
             Ecclesiastical
             Authority
             into
             contempt
             ,
             and
             gave
             encouragement
             to
             many
             sins
             .
          
           
           Vrspergensis
           complains
           ,
           
             that
             plenary
             Indulgences
             brought
             more
             wickedness
             into
             the
             world
             ;
             for
             ,
          
           he
           saith
           ,
           
             men
             did
             then
             say
             ,
             Let
             me
             do
             what
             wickedness
             I
             will
             ,
             by
             them
             I
             shall
             be
             free
             from
             punishment
             ,
             and
             deliver
             the
             souls
             of
             others
             from
             Purgatory
             .
             Gerson
          
           saith
           ,
           
           
             none
             can
             give
             a
             pardon
             for
             so
             many
             years
             as
             are
             contained
             in
             the
             Popes
             Indulgences
             but
             Christ
             alone
             :
          
           therefore
           what
           are
           they
           but
           cheats
           and
           impostures
           ?
           In
           
             Spain
             ,
             Indulgences
          
           were
           condemned
           by
           
             Petrus
             de
             Osma
          
           a
           Divine
           of
           Salamanca
           and
           his
           followers
           ,
           
           as
           appears
           by
           the
           
             Popes
             Bull
          
           against
           them
           ,
           
             A.
             D.
          
           1478.
           
           In
           Germany
           by
           
             I●hannes
             de
             Vesaliâ
          
           a
           famous
           Preacher
           of
           Mentz
           ;
           
           for
           Serrarius
           reckons
           this
           among
           the
           chief
           of
           his
           opinions
           ,
           
             that
             Indulgences
             were
             only
             pious
             frauds
             and
             wayes
             to
             deceive
             the
             people
             ,
             and
             that
             they
             were
             fools
             who
             went
             to
          
           Rome
           
             for
             them
          
           .
           About
           the
           same
           time
           flourished
           
             Wesselus
             Groningensis
          
           incomparably
           the
           best
           Scholar
           of
           his
           Age
           ,
           and
           therefore
           called
           
             Lux
             mundi
          
           ,
           he
           was
           not
           only
           skilled
           in
           
             School
             Divinity
          
           (
           almost
           the
           only
           learning
           of
           that
           time
           )
           but
           in
           the
           
             Greek
             ,
             Hebrew
             ,
             Chaldee
          
           and
           Arabick
           ,
           having
           travelled
           into
           
             Greece
             ,
             Aegypt
          
           ,
           and
           been
           in
           most
           
           Vniversities
           of
           Europe
           ,
           and
           read
           the
           most
           ancient
           Authors
           in
           all
           kinds
           of
           learning
           ;
           on
           the
           account
           of
           his
           learning
           he
           was
           much
           in
           favour
           with
           Sixtus
           4.
           and
           was
           present
           and
           admired
           at
           the
           Council
           of
           Basil
           ;
           but
           he
           was
           so
           far
           from
           being
           a
           friend
           to
           Indulgences
           ,
           
           that
           in
           his
           Epistles
           he
           saith
           ,
           
             that
             no
             Popes
             could
             grant
             an
             Indulgence
             for
             an
             hour
             ,
             and
             that
             it
             is
             a
             ridiculous
             thing
             to
             imagine
             that
             for
             the
             same
             thing
             done
             ,
             sometimes
             an
             Indulgence
             should
             be
             granted
             for
             7
             years
             ,
             sometimes
             for
             700
             ,
             sometimes
             for
             7000
             ,
             and
             sometimes
             for
             ever
             by
             a
             plenary
             remission
             ;
             and
             that
             there
             is
             not
             the
             least
             foundation
             in
             Scripture
             for
             the
             distinction
             of
             remitting
             the
             fault
             and
             the
             punishment
             ,
             upon
             which
             the
             doctrine
             of
             Indulgences
             is
             founded
             .
             That
             the
             giving
             them
             was
             a
             design
             of
             covetousness
             ,
             and
             although
             the
             Pope
             once
             sware
             to
             the
             King
             of
          
           France's
           
             Embassadour
             ,
             that
             he
             did
             not
             know
             the
             corruptions
             of
             the
             sellers
             of
             Indulgences
             ,
             yet
             when
             he
             did
             know
             them
             he
             let
             them
             alone
             ,
             and
             they
             spread
             farther
             .
             That
             God
             himself
             doth
             not
             give
             plenary
             remission
             to
             contrition
             and
             confession
             ,
             and
             therefore
             the
             Pope
             can
             much
             less
             do
             it
             :
             But
             if
             God
             doth
             forgive
             ,
             how
             comes
             the
             Pope
             to
             have
             power
             to
             retain
             ?
             and
             if
             there
             be
             no
             punishment
             retained
             when
             God
             forgives
             ,
             what
             hath
             the
             Pope●
             to
             do
             to
             release
             ?
          
           Against
           him
           writes
           one
           
             Iacobus
             Angularis
          
           ,
           
           he
           confesseth
           
             there
             is
             nothing
             in
             Scripture
             or
             Antiquity
             expresly
             for
             Indulgences
             ;
             but
             that
             
             ought
             to
             be
             no
             argument
             ,
             for
             there
             are
             many
             other
             things
             owned
             in
             their
             Church
             as
             necessary
             points
             which
             have
             as
             little
             foundation
             as
             this
             ,
          
           viz.
           S.
           Peters
           
             being
             at
          
           Rome
           ,
           
             and
             Sacramental
             confession
             ;
             and
             therefore
             at
             last
             he
             takes
             Sanctuary
             in
             the
             Popes
             and
             Churches
             authority
             .
          
           To
           this
           Wesselus
           answers
           ,
           
             that
             Indulgences
             were
             accounted
             
               pious
               frauds
            
             before
             the
             time
             of
             Albertus
             and
             Thomas
             ;
             that
             there
             was
             a
             great
             number
             of
             Divines
             did
             still
             oppose
             the
             errours
             and
             practices
             of
             the
             Court
             of
             Rome
             in
             this
             matter
             ;
             that
             supposing
             the
             Church
             were
             for
             them
             ,
             yet
             the
             authority
             of
             Scripture
             is
             to
             be
             preferred
             before
             it
             ,
             and
             no
             multitude
             of
             men
             whatsoever
             is
             to
             be
             believed
             against
             Scripture
             :
             that
             ,
             he
             had
             not
             taken
             up
             this
             opinion
             rashly
             ,
             but
             had
             maintained
             it
             in
             Paris
             thirty
             three
             years
             before
             ,
             and
             in
             the
             Popes
             poenitentiary
             Court
             at
             Rome
             ;
             and
             was
             now
             ready
             to
             change
             it
             ,
             if
             he
             could
             see
             better
             reason
             for
             the
             contrary
             .
             That
             the
             doctrine
             of
             Indulgences
             was
             delivered
             very
             confusedly
             and
             uncertainly
             ,
             by
             which
             it
             appeared
             to
             be
             no
             
               Catholick
               doctrine
            
             :
             that
             it
             is
             almost
             impossible
             to
             find
             two
             men
             agree
             in
             the
             explication
             of
             them
             ,
             that
             the
             doctrine
             of
             Indulgences
             was
             so
             far
             from
             being
             firmly
             believed
             among
             them
             ,
             that
             there
             was
             not
             the
             strictest
             person
             of
             the
             Carthusian
             or
             other
             orders
             that
             should
             receive
             a
             
               plenary
               Indulgence
            
             
             at
             the
             hour
             of
             death
             ,
             that
             yet
             would
             not
             desire
             his
             Brethren
             to
             pray
             for
             his
             soul
             :
             which
             is
             a
             plain
             argument
             he
             did
             not
             believe
             the
             validity
             of
             the
             Indulgence
             :
             that
             many
             in
             the
             Court
             of
             Rome
             did
             speak
             more
             freely
             against
             them
             than
             he
             did
             .
             That
             ,
             the
             Popes
             authority
             is
             very
             far
             from
             being
             infallible
             ;
             or
             being
             owned
             as
             such
             in
             the
             Church
             ;
             as
             appeared
             by
             the
             Divines
             at
             Paris
             condemning
             the
             Bull
             of
             Clement
             6.
             about
             Indulgences
             ,
             wherein
             he
             took
             upon
             him
             to
             command
             the
             Angels
             ,
             and
             gave
             
               plenary
               remissions
            
             both
             from
             the
             fault
             and
             punishment
             .
             Which
             authentick
             Bulls
             ,
             he
             saith
             ,
             were
             then
             to
             be
             seen
             at
             
               Vienne
               ,
               Limoges
            
             and
             Poictou
             .
          
           It
           is
           notorious
           to
           the
           world
           what
           complaints
           were
           made
           in
           Germany
           after
           his
           time
           of
           the
           fraud
           of
           Indulgences
           ,
           before
           any
           other
           point
           of
           Religion
           came
           into
           dispute
           ;
           and
           how
           necessarily
           from
           this
           ,
           the
           Popes
           authority
           came
           to
           be
           questioned
           ,
           that
           being
           the
           only
           pretence
           they
           had
           to
           justifie
           them
           by
           :
           and
           with
           what
           success
           these
           things
           were
           then
           managed
           ,
           it
           is
           no
           more
           purpose
           to
           write
           now
           ,
           than
           to
           prove
           that
           it
           is
           day
           at
           Noon
           .
           The
           Council
           of
           Trent
           could
           not
           but
           confess
           
             horrible
             abuses
             in
             the
             sale
             of
             Indulgences
             ,
          
           yet
           what
           amendment
           hath
           there
           been
           since
           that
           time
           ?
           
           Bellarmin
           confesseth
           ,
           
             that
             it
             were
             better
             if
             the
             Church
             were
             very
             sparing
             in
             giving
             Indulgences
             :
          
           I
           wonder
           why
           so
           ;
           if
           my
           Adversaries
           
           experience
           and
           observation
           be
           true
           ,
           
             that
             they
             prove
             great
             helps
             to
             devotion
             and
             charity
             .
          
           Can
           the
           Church
           be
           too
           liberal
           in
           those
           things
           which
           tend
           to
           so
           good
           an
           end
           ?
        
         
           §
           .
           8.
           
           But
           
             Bellarmin
             would
             not
             have
             the
             people
             too
             confident
             of
             the
             effect
             of
             Indulgences
          
           ;
           
           
             for
             though
             the
             Church
             may
             have
             power
             to
             give
             them
             ;
             yet
             they
             may
             want
             their
             effect
             in
             particular
             persons
             ;
             and
             therefore
             ,
          
           saith
           he
           ,
           
             all
             prudent
             Christians
             do
             so
             receive
             Indulgences
             ,
             as
             withall
             to
             satisfie
             God
             themselves
             for
             their
             sins
             ,
             i.
             e.
          
           in
           plain
           terms
           ,
           that
           all
           
             prudent
             Christians
          
           are
           too
           wise
           to
           believe
           them
           ,
           and
           none
           but
           Fools
           do
           rely
           on
           them
           .
           For
           if
           there
           were
           any
           thing
           but
           fraud
           and
           imposture
           in
           them
           ,
           why
           may
           not
           a
           
             prudent
             Christian
          
           trust
           a
           Church
           which
           he
           believes
           infallible
           ?
           If
           the
           Head
           of
           the
           Church
           publishes
           an
           Indulgence
           ,
           wherein
           he
           remits
           to
           all
           that
           are
           confessed
           and
           contrite
           ,
           upon
           doing
           such
           actions
           of
           charity
           and
           piety
           the
           remaining
           temporal
           punishment
           of
           their
           sins
           :
           I
           desire
           to
           know
           why
           a
           
             prudent
             Christian
          
           of
           that
           Church
           may
           not
           ,
           yea
           ought
           not
           to
           rely
           upon
           his
           word
           ?
           Doth
           he
           suspect
           the
           Head
           of
           his
           Church
           may
           cheat
           and
           abuse
           him
           ?
           if
           he
           doth
           ,
           what
           becomes
           of
           infallibility
           ?
           if
           he
           verily
           believes
           that
           the
           Pope
           cannot
           erre
           and
           will
           not
           deceive
           ,
           why
           must
           not
           his
           word
           be
           taken
           ?
           and
           how
           can
           his
           word
           be
           taken
           for
           the
           remitting
           of
           a
           debt
           ,
           
           when
           they
           take
           as
           much
           care
           of
           payment
           as
           if
           he
           had
           said
           nothing
           ?
           I
           know
           not
           how
           those
           things
           pass
           among
           the
           
             prudent
             Christians
          
           of
           that
           Church
           ,
           but
           to
           me
           they
           look
           like
           the
           greatest
           suspicion
           of
           a
           cheat
           that
           may
           be
           .
           As
           suppose
           a
           great
           person
           out
           of
           kindness
           to
           one
           that
           is
           in
           danger
           of
           lying
           in
           Prison
           for
           debt
           ,
           gives
           him
           a
           note
           under
           his
           hand
           ,
           that
           upon
           the
           acknowledgment
           of
           his
           debt
           to
           his
           Attourney
           ,
           and
           paying
           him
           his
           Fees
           ,
           he
           will
           see
           his
           debt
           wholly
           discharged
           ;
           and
           a
           Friend
           of
           the
           Prisoner
           tells
           him
           openly
           ,
           he
           ought
           to
           receive
           that
           Favour
           in
           an
           extraordinary
           manner
           with
           all
           thankfulness
           ;
           for
           that
           person
           is
           one
           who
           can
           never
           fail
           of
           his
           word
           ;
           and
           he
           need
           not
           question
           his
           ability
           for
           he
           hath
           a
           vast
           treasure
           in
           his
           hands
           ,
           to
           be
           disposed
           of
           for
           such
           uses
           ;
           can
           we
           otherwise
           think
           ,
           but
           that
           the
           poor
           man
           would
           be
           strangely
           surprised
           with
           joy
           at
           it
           ;
           and
           if
           he
           hath
           any
           money
           left
           ,
           he
           will
           be
           sure
           to
           give
           it
           to
           the
           person
           imployed
           in
           so
           good
           a
           work
           ?
           But
           withall
           if
           he
           should
           secretly
           whisper
           him
           ,
           that
           he
           advises
           him
           as
           a
           Friend
           ,
           that
           he
           would
           look
           out
           all
           other
           wayes
           imaginable
           to
           satisfie
           his
           Creditours
           ,
           and
           that
           all
           
             prudent
             persons
          
           in
           his
           case
           had
           taken
           the
           same
           Course
           ;
           what
           must
           the
           thoughts
           of
           such
           a
           man
           be
           of
           such
           a
           large
           and
           noble
           offer
           ?
           Truly
           ,
           that
           the
           Gentleman
           was
           a
           great
           Courtier
           ,
           but
           a
           man
           must
           have
           a
           care
           
           of
           believing
           him
           too
           far
           ;
           and
           his
           Friend
           understood
           the
           world
           ,
           and
           that
           one
           thing
           was
           to
           be
           said
           and
           done
           in
           shew
           not
           to
           disoblige
           so
           great
           a
           person
           ,
           but
           for
           all
           that
           ,
           a
           man
           must
           mind
           his
           own
           business
           ,
           or
           he
           may
           be
           choused
           at
           last
           if
           he
           trust
           too
           far
           to
           such
           large
           promises
           .
           This
           is
           just
           the
           case
           of
           Indulgences
           in
           the
           
             Roman
             Church
          
           ;
           a
           man
           is
           affrighted
           with
           the
           dreadful
           Prison
           of
           Purgatory
           ,
           as
           the
           temporal
           punishment
           of
           his
           sins
           ,
           which
           God
           will
           certainly
           exact
           from
           him
           ,
           either
           here
           by
           satisfactions
           and
           penances
           ,
           or
           there
           in
           the
           pains
           of
           that
           state
           ;
           while
           the
           man
           considers
           with
           himself
           the
           hardness
           of
           his
           condition
           ,
           he
           hears
           of
           Indulgences
           to
           be
           had
           ;
           and
           after
           he
           hath
           enquired
           the
           meaning
           of
           them
           is
           very
           well
           satisfied
           ,
           that
           if
           he
           can
           get
           one
           of
           them
           ,
           he
           shall
           do
           well
           enough
           .
           For
           he
           is
           told
           that
           his
           Holiness
           is
           infallible
           ,
           and
           that
           he
           cannot
           cheat
           or
           lye
           ,
           or
           deceive
           like
           other
           men
           ,
           and
           therefore
           of
           all
           persons
           in
           the
           world
           he
           would
           soonest
           trust
           him
           ;
           but
           because
           many
           others
           are
           in
           the
           same
           condition
           with
           him
           ,
           he
           may
           a
           little
           question
           ,
           whether
           his
           stock
           will
           hold
           out
           or
           no
           :
           here
           his
           Friends
           assure
           him
           the
           Treasure
           of
           the
           Church
           ,
           (
           of
           which
           the
           Pope
           hath
           the
           Keys
           )
           is
           so
           large
           ,
           that
           if
           it
           were
           a
           thousand
           times
           more
           ,
           he
           need
           not
           fear
           it
           ;
           only
           he
           must
           confess
           his
           sins
           and
           have
           contrition
           for
           them
           ,
           and
           do
           some
           charitable
           acts
           ,
           and
           pay
           some
           customary
           
           fees
           and
           duties
           ,
           and
           he
           shall
           have
           a
           total
           discharge
           .
           Well
           ,
           sayes
           the
           man
           in
           a
           transport
           of
           joy
           ,
           this
           is
           the
           bravest
           Church
           in
           the
           world
           for
           a
           man
           to
           sin
           in
           ,
           if
           he
           may
           escape
           thus
           :
           and
           what
           need
           I
           question
           ,
           since
           the
           Pope
           is
           infallible
           ,
           and
           the
           treasury
           of
           the
           Church
           is
           inexhaustible
           ?
           how
           am
           I
           freed
           now
           ,
           not
           only
           from
           the
           fears
           of
           Hell
           and
           Purgatory
           ,
           but
           from
           crabbed
           and
           hateful
           penances
           ?
           that
           honest
           and
           kind-hearted
           Gentleman
           the
           Pope
           hath
           struck
           a
           tally
           for
           me
           in
           his
           Exchequer
           ,
           and
           I
           shall
           have
           my
           share
           in
           my
           course
           and
           order
           ;
           without
           lashings
           ,
           and
           whippings
           ,
           and
           fastings
           ,
           and
           mumblings
           ,
           and
           I
           know
           not
           how
           many
           odd
           tricks
           besides
           :
           but
           
             soft
             and
             fair
          
           ,
           saith
           Bellarmins
           prudent
           Christian
           to
           him
           ,
           be
           not
           too
           confident
           of
           your
           ease
           and
           discharge
           ,
           you
           must
           use
           as
           great
           severities
           with
           your self
           ,
           and
           undergoe
           as
           many
           penances
           ,
           and
           say
           as
           many
           Prayers
           as
           if
           you
           had
           no
           Indulgence
           at
           all
           .
           Say
           you
           so
           ,
           I
           pray
           what
           benefit
           then
           have
           I
           ,
           saith
           he
           ,
           by
           this
           which
           you
           call
           an
           Indulgence
           ?
           what
           is
           it
           an
           Indulgence
           of
           ?
           Is
           there
           not
           a
           
             full
             remission
             of
             sins
          
           contained
           in
           it
           ;
           and
           I
           have
           been
           always
           told
           by
           that
           is
           meant
           the
           discharge
           of
           the
           temporary
           punishment
           due
           to
           sin
           either
           here
           or
           in
           Purgatory
           ?
           Shall
           I
           be
           discharged
           ,
           or
           shall
           I
           not
           upon
           it
           ?
           if
           I
           shall
           ,
           what
           do
           you
           tell
           me
           of
           that
           which
           I
           am
           discharged
           from
           ?
           if
           not
           ,
           the
           Indulgence
           is
           a
           
             spiritual
             Trapan
          
           ,
           and
           the
           
           Pope
           and
           
             Infallible
             Cheat.
          
           I
           cannot
           see
           how
           a
           man
           can
           think
           otherwise
           ,
           that
           made
           such
           account
           of
           the
           great
           benefit
           of
           Indulgences
           ,
           and
           at
           last
           finds
           they
           come
           to
           nothing
           but
           deceiving
           the
           people
           and
           getting
           money
           .
        
         
           §
           .
           9.
           
           By
           this
           we
           see
           already
           ,
           
           what
           miserable
           shifts
           they
           are
           put
           to
           ,
           who
           defend
           Indulgences
           but
           as
           an
           
             honest
             contract
          
           ,
           but
           they
           who
           will
           justifie
           them
           as
           containing
           something
           divine
           and
           satisfactory
           for
           the
           punishment
           of
           mens
           sins
           ,
           are
           fain
           to
           build
           the
           doctrine
           of
           them
           upon
           such
           absurd
           and
           unintelligible
           notions
           ,
           that
           it
           is
           almost
           as
           hard
           to
           understand
           as
           to
           believe
           it
           .
           It
           cannot
           be
           denyed
           ,
           that
           there
           are
           some
           in
           the
           Church
           of
           Rome
           whose
           doctrine
           of
           Indulgences
           is
           easie
           enough
           ,
           
           but
           then
           it
           marrs
           the
           whole
           Markett
           ,
           
           and
           this
           doctrine
           is
           therefore
           condemned
           by
           others
           as
           
             heretical
             in
             sense
          
           .
           Which
           is
           ,
           that
           Indulgences
           are
           nothing
           else
           but
           a
           
             relaxation
             of
             the
             ancient
             severity
             of
             Church
             discipline
             ,
          
           
           
             according
             to
             the
             old
             Penitential
             Canons
          
           ;
           which
           doth
           not
           respect
           the
           justice
           of
           God
           ,
           but
           the
           Discipline
           of
           the
           Church
           over
           offenders
           .
           This
           is
           a
           doctrine
           we
           have
           nothing
           to
           complain
           of
           the
           difficulty
           of
           understanding
           ,
           but
           we
           know
           not
           to
           what
           purpose
           ,
           (
           if
           this
           be
           all
           )
           any
           particular
           Indulgences
           are
           ever
           given
           ,
           since
           there
           is
           so
           general
           an
           Indulgence
           by
           the
           practice
           of
           the
           whole
           Church
           among
           them
           ,
           wherein
           they
           cannot
           pretend
           to
           observe
           any
           
           of
           the
           old
           
             Penitential
             Canons
          
           .
           And
           to
           give
           a
           man
           an
           Indulgence
           to
           omit
           that
           ,
           which
           no
           body
           requires
           and
           is
           wholly
           out
           of
           use
           ,
           would
           be
           like
           the
           Kings
           giving
           a
           man
           a
           Patent
           not
           to
           wear
           Trunk-hose
           and
           Ruffs
           ,
           when
           it
           would
           be
           ridiculous
           to
           use
           them
           .
           And
           if
           this
           were
           all
           intended
           ,
           why
           is
           it
           not
           so
           expressed
           if
           they
           meant
           honestly
           ?
           but
           they
           know
           ,
           if
           their
           Pardons
           ran
           so
           ,
           no
           one
           would
           give
           a
           farthing
           for
           them
           .
           What
           need
           any
           talk
           of
           the
           
             Churches
             Treasure
          
           for
           this
           ?
           which
           Clement
           6.
           made
           the
           ground
           of
           Indulgences
           in
           his
           Bull
           :
           and
           hath
           been
           asserted
           by
           the
           most
           zealous
           defenders
           of
           them
           .
           This
           way
           of
           explaining
           Indulgences
           then
           ,
           though
           it
           be
           easie
           and
           intelligible
           ,
           yet
           it
           is
           not
           reconcileable
           with
           the
           practice
           of
           the
           Church
           of
           Rome
           ,
           nor
           with
           the
           suppositions
           on
           which
           that
           practice
           is
           built
           .
           We
           are
           therefore
           to
           enquire
           what
           they
           can
           make
           of
           it
           ,
           who
           go
           about
           to
           defend
           it
           as
           it
           is
           practised
           and
           generally
           understood
           among
           them
           .
           To
           this
           end
           they
           tell
           us
           ,
           
             that
             although
             the
             fault
             be
             remitted
             upon
             the
             Sacrament
             of
             Penance
             ,
             yet
             the
             temporal
             punishment
             of
             sin
             remains
             ,
             which
             God
             must
             be
             satisfied
             for
             :
             that
             this
             temporal
             punishment
             is
             either
             to
             be
             undergone
             here
             or
             in
             Purgatory
             ,
             that
             every
             man
             must
             have
             undergone
             it
             himself
             ,
             if
             there
             had
             not
             been
             a
             treasure
             of
             the
             Church
             made
             up
             of
             the
             satisfactions
             of
             Christ
             ,
             and
             the
             
             Saints
             ,
             to
             make
             amends
             to
             God
             for
             every
             one
             to
             whom
             that
             Treasure
             is
             applyed
             .
             That
             ,
             the
             dispensing
             of
             this
             Treasure
             is
             in
             the
             hands
             of
             the
             Pope
             ,
             who
             gives
             it
             out
             by
             Indulgences
             ,
             which
             being
             applyed
             to
             any
             person
             upon
             the
             condition
             required
             ,
             he
             is
             thereby
             discharged
             from
             the
             debt
             of
             temporal
             punishment
             which
             he
             owed
             to
             God.
             
          
        
         
           This
           is
           the
           received
           doctrine
           of
           Indulgences
           in
           the
           
             Roman
             Church
          
           ;
           which
           holds
           together
           till
           you
           touch
           it
           ,
           and
           then
           it
           presently
           flies
           in
           pieces
           like
           a
           
             Glass
             drop
          
           ,
           or
           vanishes
           into
           smoke
           and
           aire
           .
           It
           is
           of
           so
           tender
           a
           composition
           that
           it
           can
           endure
           no
           rough
           handling
           ;
           if
           you
           like
           it
           as
           it
           is
           ,
           much
           good
           may
           it
           do
           you
           ,
           but
           you
           must
           ask
           no
           Questions
           :
           But
           however
           I
           shall
           ,
           to
           shew
           the
           monstrous
           absurdities
           of
           this
           Doctrine
           .
        
         
           1.
           
           Why
           if
           the
           Indulgence
           only
           respects
           the
           punishment
           and
           not
           the
           fault
           ,
           the
           terms
           of
           the
           Indulgence
           do
           not
           express
           this
           ,
           that
           the
           people
           may
           not
           be
           deceived
           ?
           Why
           in
           all
           Indulgences
           since
           this
           doctrine
           is
           so
           explained
           as
           in
           the
           Iubilees
           of
           Clement
           8.
           
           and
           of
           Vrban
           8.
           (
           the
           former
           of
           whom
           is
           applauded
           by
           Bellarmin
           for
           a
           reformer
           of
           Indulgences
           )
           the
           most
           general
           expressions
           are
           still
           used
           of
           most
           
             plenary
             Indulgence
             ,
             remission
          
           and
           
             pardon
             of
             all
             their
             sins
          
           ?
           why
           is
           it
           not
           said
           only
           of
           the
           
             temporal
             punishment
             
             due
             to
             sin
             ,
          
           the
           fault
           being
           supposed
           to
           be
           remitted
           ?
        
         
           2.
           
           How
           punishment
           doth
           become
           due
           ,
           when
           the
           fault
           is
           remitted
           ?
           if
           the
           punishment
           be
           just
           ,
           it
           must
           have
           respect
           to
           the
           fault
           ,
           for
           to
           punish
           without
           respect
           to
           the
           fault
           ,
           is
           all
           one
           as
           to
           punish
           without
           fault
           ;
           if
           it
           have
           respect
           to
           the
           fault
           ,
           how
           that
           fault
           can
           be
           said
           to
           be
           remitted
           which
           is
           punished
           ?
           So
           far
           as
           a
           man
           is
           punished
           ,
           it
           is
           nonsense
           to
           say
           he
           is
           pardoned
           ,
           and
           so
           far
           as
           he
           is
           not
           pardoned
           ,
           his
           fault
           is
           charged
           upon
           him
           .
        
         
           3.
           
           Suppose
           temporal
           punishment
           remain
           to
           be
           satisfied
           for
           ;
           whether
           all
           or
           only
           some
           one
           kind
           ?
           whether
           diseases
           ,
           pains
           ,
           and
           death
           be
           not
           part
           of
           the
           
             temporal
             punishment
          
           of
           sin
           ,
           and
           whether
           men
           may
           be
           freed
           from
           these
           by
           Indulgences
           ?
           whether
           from
           the
           effects
           of
           the
           justice
           of
           God
           in
           extraordinary
           judgements
           ?
           if
           not
           ,
           how
           can
           a
           man
           be
           said
           to
           be
           freed
           from
           the
           temporal
           punishment
           of
           sin
           that
           is
           as
           lyable
           to
           it
           as
           any
           one
           else
           ?
        
         
           4.
           
           If
           only
           one
           sort
           of
           the
           temporal
           punishment
           of
           sin
           ,
           why
           is
           not
           that
           
             one
             sort
          
           declared
           what
           it
           is
           ,
           that
           all
           men
           may
           be
           satisfied
           from
           the
           Pope
           himself
           ,
           whom
           some
           believe
           infallible
           ,
           in
           his
           Indulgence
           ?
           Others
           we
           find
           are
           not
           agreed
           about
           it
           ;
           some
           say
           it
           is
           only
           the
           punishment
           due
           to
           sin
           above
           the
           
             Canonical
             penance
          
           ;
           some
           ,
           that
           
           it
           is
           only
           the
           
             Canonical
             penance
          
           and
           not
           that
           which
           is
           due
           from
           the
           justice
           of
           God
           ,
           some
           that
           it
           is
           for
           both
           ,
           some
           only
           for
           negligence
           in
           performing
           penance
           ,
           some
           that
           it
           is
           only
           for
           injoyned
           penance
           ,
           and
           others
           that
           it
           is
           for
           all
           that
           may
           be
           enjoyned
           .
           In
           this
           diversity
           of
           opinions
           what
           security
           can
           any
           man
           have
           what
           punishment
           he
           is
           to
           be
           freed
           from
           ?
        
         
           5.
           
           If
           it
           be
           from
           
             Canonical
             Penance
          
           whether
           a
           man
           is
           wholly
           freed
           from
           the
           obligation
           to
           that
           or
           no
           ?
           if
           he
           be
           ,
           what
           power
           hath
           the
           Priest
           to
           enjoyne
           penance
           after
           ?
           if
           he
           be
           not
           free
           ,
           what
           is
           it
           he
           is
           freed
           from
           ?
           and
           in
           what
           tolerable
           sense
           can
           this
           be
           called
           a
           
             most
             full
             remission
             of
             sins
          
           ,
           which
           neither
           remits
           the
           fault
           ,
           nor
           the
           natural
           or
           
             divine
             punishment
          
           ,
           nor
           so
           much
           as
           the
           
             Canonical
             Penance
          
           enjoyned
           by
           a
           Priest
           ?
        
         
           6.
           
           Although
           there
           needs
           no
           treasure
           where
           nothing
           is
           discharged
           ;
           yet
           since
           so
           great
           a
           one
           is
           spoken
           of
           for
           this
           purpose
           ,
           wherein
           the
           satisfaction
           of
           Christ
           bears
           the
           greatest
           share
           ;
           it
           were
           worth
           the
           enquiring
           why
           the
           satisfaction
           of
           Christ
           might
           not
           as
           well
           remit
           the
           temporal
           punishment
           when
           the
           fault
           is
           remitted
           on
           the
           account
           of
           it
           ,
           as
           afterwards
           by
           Indulgences
           ?
        
         
           7.
           
           How
           the
           parts
           of
           Christs
           satisfaction
           come
           to
           be
           divided
           into
           that
           which
           was
           necessary
           ,
           and
           that
           which
           was
           redundant
           ;
           so
           as
           the
           necessary
           satisfies
           for
           the
           fault
           ,
           and
           
           the
           redundant
           for
           the
           temporal
           punishment
           ?
           whether
           Christ
           did
           any
           more
           than
           God
           required
           ?
           whether
           any
           thing
           which
           God
           required
           can
           be
           said
           to
           be
           redundant
           ?
           if
           there
           be
           ,
           how
           one
           part
           comes
           to
           be
           applyed
           and
           the
           other
           cast
           into
           a
           treasure
           ?
           what
           parts
           can
           be
           made
           of
           an
           infinite
           and
           entire
           satisfaction
           ?
           and
           if
           so
           little
           were
           necessary
           ,
           and
           so
           much
           redundant
           ,
           how
           the
           least
           part
           comes
           to
           satisfie
           for
           the
           fault
           and
           eternal
           punishment
           ;
           and
           the
           greatest
           only
           for
           the
           temporal
           punishment
           ?
        
         
           8.
           
           Whether
           all
           the
           satisfaction
           of
           Christ
           taken
           together
           were
           not
           great
           enough
           to
           remit
           the
           eternal
           punishment
           of
           the
           whole
           world
           ?
           if
           it
           were
           ,
           whether
           all
           the
           redundant
           parts
           of
           that
           ,
           be
           cast
           into
           a
           treasure
           too
           ?
           and
           who
           hath
           the
           keeping
           of
           it
           ,
           and
           what
           use
           is
           made
           of
           so
           much
           more
           useful
           a
           treasure
           than
           that
           which
           serves
           only
           to
           remit
           the
           temporal
           punishment
           ?
           What
           account
           can
           the
           Pope
           give
           of
           suffering
           so
           vast
           a
           part
           of
           the
           
             Churches
             Treasure
          
           to
           lye
           idle
           and
           make
           no
           use
           of
           it
           for
           the
           benefit
           of
           those
           that
           need
           it
           ?
        
         
           9.
           
           May
           not
           the
           Pope
           ,
           if
           he
           thinks
           of
           it
           ,
           gather
           another
           mighty
           Treasure
           of
           the
           
             absolute
             Power
             of
             God
          
           which
           is
           never
           used
           ,
           as
           for
           making
           new
           worlds
           ,
           
             &
             c
          
           ?
           may
           he
           not
           by
           the
           help
           of
           this
           deliver
           souls
           out
           of
           hell
           ,
           as
           well
           as
           by
           the
           other
           out
           of
           Purgatory
           ?
           and
           if
           this
           be
           so
           much
           the
           greater
           kindness
           ,
           
           he
           ought
           to
           think
           of
           it
           and
           imploy
           this
           treasure
           for
           these
           purposes
           .
           Why
           may
           he
           not
           think
           of
           another
           treasure
           of
           the
           light
           of
           the
           Sun
           that
           is
           more
           than
           enough
           for
           the
           use
           of
           the
           world
           ,
           and
           to
           lay
           it
           up
           in
           store
           for
           the
           benefit
           of
           the
           purblind
           and
           Aged
           ?
        
         
           10.
           
           If
           the
           satisfaction
           of
           Christ
           be
           so
           redundant
           ;
           how
           comes
           it
           not
           to
           be
           sufficient
           for
           so
           poor
           an
           end
           as
           Indulgences
           serve
           for
           ;
           but
           the
           satisfactions
           of
           the
           Saints
           must
           make
           up
           a
           share
           in
           this
           Treasure
           too
           ?
           Is
           not
           this
           worse
           ,
           than
           to
           light
           a
           Candle
           to
           help
           the
           Sun
           ,
           to
           suppose
           Christs
           satisfaction
           so
           infinite
           ,
           as
           to
           be
           sufficient
           to
           redeem
           more
           worlds
           ,
           and
           yet
           not
           enough
           to
           deliver
           from
           temporal
           punishment
           without
           the
           satisfactions
           of
           the
           Saints
           ?
        
         
           11.
           
           How
           come
           the
           Saints
           to
           make
           such
           large
           satisfactions
           to
           the
           justice
           of
           God
           ,
           if
           the
           satisfaction
           of
           Christ
           were
           of
           so
           infinite
           a
           nature
           ?
           and
           if
           they
           did
           make
           satisfactions
           ,
           were
           they
           not
           sufficiently
           rewarded
           for
           them
           ?
           if
           they
           were
           ,
           how
           come
           those
           satisfactions
           to
           help
           others
           which
           they
           were
           so
           abundantly
           recompensed
           for
           themselves
           ?
        
         
           12.
           
           If
           the
           satisfaction
           of
           Christ
           doth
           only
           obtain
           grace
           for
           the
           Saints
           to
           satisfie
           themselves
           for
           the
           temporal
           punishment
           of
           their
           sins
           ;
           how
           can
           the
           application
           of
           this
           satisfaction
           by
           Indulgences
           free
           any
           
           from
           the
           temporal
           punishment
           of
           their
           sins
           ?
           Or
           have
           the
           satisfactions
           of
           Saints
           being
           joyned
           with
           Christs
           greater
           power
           now
           in
           common
           penitents
           ,
           than
           the
           satisfaction
           of
           Christ
           alone
           in
           the
           greatest
           Saints
           ?
        
         
           13.
           
           Why
           the
           satisfaction
           of
           Christ
           may
           not
           serve
           ,
           without
           the
           Saints
           to
           remit
           only
           the
           temporal
           punishment
           of
           sins
           ;
           when
           it
           was
           sufficient
           alone
           to
           remit
           both
           eternal
           and
           temporal
           in
           the
           Sacrament
           of
           Baptism
           ?
           or
           was
           the
           force
           of
           it
           spent
           then
           ,
           that
           it
           needs
           a
           fresh
           supply
           afterwards
           ?
           but
           if
           then
           it
           could
           be
           applyed
           to
           a
           higher
           end
           ,
           without
           any
           other
           help
           ,
           why
           not
           where
           it
           is
           to
           have
           far
           less
           efficacy
           ?
        
         
           14.
           
           If
           satisfaction
           be
           made
           to
           God
           for
           the
           temporal
           punishment
           of
           penitents
           by
           Indulgences
           ;
           I
           desire
           to
           know
           when
           and
           by
           whom
           the
           payment
           is
           made
           to
           God
           ?
           If
           it
           was
           made
           by
           the
           persons
           whose
           satisfactions
           make
           the
           Churches
           treasure
           ,
           for
           that
           end
           ,
           what
           hath
           the
           Pope
           to
           do
           to
           dispense
           that
           which
           God
           hath
           accepted
           long
           agoe
           for
           payment
           ?
           If
           it
           be
           made
           by
           the
           Pope
           ,
           in
           what
           way
           doth
           he
           make
           it
           ?
           doth
           he
           take
           out
           so
           much
           ready
           cash
           of
           the
           Churches
           treasure
           and
           pay
           it
           down
           upon
           the
           nail
           ,
           according
           to
           the
           proportion
           of
           every
           ones
           sins
           ?
           or
           doth
           he
           only
           tell
           God
           where
           such
           a
           treasure
           lyes
           and
           bid
           him
           go
           and
           satisfie
           himself
           ,
           for
           as
           much
           as
           he
           discharges
           of
           his
           d●bt
           ?
        
         
         
           15.
           
           How
           came
           this
           Treasure
           of
           the
           Church
           into
           the
           Popes
           Keeping
           ?
           who
           gave
           him
           alone
           the
           Keys
           of
           it
           ?
           if
           there
           were
           any
           such
           thing
           ,
           methinks
           those
           who
           are
           trusted
           with
           the
           greater
           treasure
           of
           
             Christs
             necessary
          
           satisfaction
           for
           the
           remitting
           of
           eternal
           punishment
           ,
           as
           every
           Priest
           is
           by
           their
           own
           doctrine
           in
           the
           Sacrament
           of
           Penance
           :
           should
           not
           be
           denyed
           the
           lesser
           of
           the
           Superfluities
           of
           Christ
           and
           the
           Saints
           sufferings
           for
           the
           remitting
           only
           temporal
           punishment
           .
           When
           I
           once
           see
           these
           questions
           satisfactorily
           answered
           ,
           I
           may
           then
           think
           better
           of
           this
           doctrine
           than
           I
           doe
           at
           present
           ;
           for
           the
           best
           I
           can
           think
           of
           it
           now
           is
           ,
           that
           there
           never
           was
           a
           doctrine
           more
           absurd
           in
           the
           ground
           of
           it
           ,
           or
           more
           gainful
           in
           the
           practice
           than
           this
           of
           Indulgences
           in
           the
           
             Roman
             Church
          
           ;
           and
           therefore
           ought
           to
           be
           accounted
           one
           of
           the
           most
           notorious
           cheats
           that
           ever
           was
           in
           the
           Christian
           world
           .
        
         
           §
           .
           10.
           
           But
           let
           us
           suppose
           it
           otherwise
           ,
           
           and
           then
           we
           are
           to
           enquire
           ,
           whether
           this
           would
           tend
           to
           promote
           or
           obstruct
           that
           very
           way
           of
           devotion
           ,
           which
           is
           most
           in
           request
           in
           the
           
             Roman
             Church
          
           ?
           there
           are
           but
           two
           ways
           to
           judge
           of
           this
           ,
           either
           by
           experience
           or
           the
           
             nature
             of
             the
             doctrine
          
           it self
           .
           For
           experience
           my
           Adversary
           alledges
           
             his
             own
          
           ,
           and
           
             that
             he
             hath
             seen
             great
             devotion
             caused
             by
             them
             :
          
           but
           by
           his
           favour
           the
           question
           is
           not
           ,
           what
           outward
           acts
           of
           devotion
           
           may
           be
           performed
           by
           some
           ignorant
           and
           silly
           people
           ,
           who
           are
           abused
           by
           great
           hopes
           of
           strange
           benefits
           by
           Indulgences
           ,
           and
           therefore
           prepare
           themselves
           with
           some
           shew
           of
           devotion
           to
           receive
           them
           especially
           when
           they
           are
           unusual
           ;
           but
           the
           question
           is
           ,
           whether
           they
           have
           these
           effects
           upon
           those
           who
           understand
           the
           nature
           and
           designe
           of
           them
           and
           the
           doctrine
           of
           their
           Church
           about
           them
           .
           
           For
           as
           Durandus
           resolves
           it
           ,
           
             the
             validity
             of
             the
             Indulgence
             doth
             not
             depend
             on
             the
             devotion
             of
             the
             receiver
             ,
             for
             then
             saith
             he
             ,
             the
             Indulgence
             would
             contain
             a
             falsity
             in
             it
             ,
             which
             is
             ,
             that
             whosoever
             doth
             such
             a
             thing
             ,
             as
             going
             to
             the
             7.
             
             Churches
             ,
             shall
             have
             plenary
             remission
             of
             his
             sins
             ;
             therefore
          
           saith
           he
           ,
           
             whoever
             doth
             the
             thing
             ,
             shall
             have
             the
             whole
             benefit
             of
             the
             Indulgence
             ,
             or
             else
             the
             Indulgence
             is
             false
             .
          
           And
           to
           his
           experience
           I
           shall
           oppose
           ,
           that
           of
           greater
           observers
           of
           the
           world
           than
           he
           hath
           been
           .
           I
           have
           already
           mentioned
           the
           testimony
           of
           Vrspergensis
           and
           others
           concerning
           the
           effects
           of
           plenary
           Indulgences
           in
           their
           times
           ,
           how
           men
           encouraged
           themselves
           to
           sin
           the
           more
           because
           of
           them
           .
           
           
             Polydore
             Virgil
          
           observes
           ,
           
             that
             when
             Indulgences
             were
             grown
             common
             ,
             many
             men
             did
             abstain
             less
             from
             doing
             evil
             actions
             .
          
           The
           author
           of
           the
           book
           called
           
             Onus
             Ecclesiae
          
           saith
           ,
           
           
             that
             they
             take
             men
             off
             from
             the
             fruits
             of
             repentance
             ,
             and
             are
             profitable
             only
             to
             the
             idle
             and
             wicked
             .
          
           The
           Princes
           
           of
           Germany
           in
           the
           Diet
           of
           Norimberg
           among
           the
           grievances
           represented
           to
           the
           Pope
           ,
           
           by
           the
           consent
           of
           them
           all
           ;
           upon
           the
           mention
           of
           Indulgences
           reckon
           as
           the
           least
           bad
           consequence
           of
           them
           ,
           
             that
             the
             people
             were
             cheated
             of
             their
             money
             by
             them
          
           ;
           but
           that
           they
           say
           was
           far
           more
           considerable
           ,
           
             that
             true
             Christian
             Piety
             was
             destroyed
             by
             them
             ;
             and
             that
             all
             manner
             of
             wickedness
             did
             spring
             fr●m
             thence
             ;
             and
             that
             men
             were
             afraid
             of
             committing
             no
             kind
             of
             sin
             ,
             when
             at
             so
             cheap
             a
             rate
             they
             could
             purchase
             a
             remission
             of
             them
             .
          
           But
           setting
           aside
           the
           experience
           of
           these
           things
           ,
           let
           us
           consider
           what
           the
           nature
           of
           the
           doctrine
           it self
           tends
           to
           ,
           to
           those
           who
           believe
           it
           .
           The
           least
           benefit
           we
           see
           allowed
           them
           is
           a
           freedom
           from
           
             enjoyned
             penances
          
           ;
           and
           what
           are
           these
           penances
           accounted
           among
           them
           ,
           but
           
             fruits
             of
             true
             repentance
          
           ,
           a
           severe
           mortification
           ,
           fasting
           ,
           frequent
           prayers
           and
           Almes
           ?
           so
           that
           the
           short
           of
           this
           doctrine
           is
           ,
           that
           men
           by
           Indulgences
           are
           excused
           from
           doing
           the
           best
           parts
           of
           their
           Religion
           ,
           and
           if
           this
           be
           a
           way
           of
           promoting
           devotion
           I
           leave
           any
           one
           in
           his
           senses
           to
           judge
           .
        
         
           §
           .
           11.
           
           I
           proceed
           now
           to
           
             the
             denying
             the
             Cup
             to
             the
             Laity
             ,
          
           
           contrary
           to
           the
           practice
           of
           the
           Church
           in
           the
           solemn
           celebration
           of
           the
           Eucharist
           for
           a
           thousand
           years
           after
           Christ.
           To
           which
           he
           answers
           3.
           ways
           (
           1
           )
           
             that
             the
             receiving
             in
             one
             or
             both
             kinds
             was
             
             ever
             held
             a
             matter
             of
             liberty
             in
             the
             Church
             .
          
           (
           2
           )
           
             that
             it
             was
             as
             much
             in
             the
             Churches
             power
             to
             alter
             it
             after
             a
             1000.
             years
             ,
             as
             in
             the
             first
             or
             second
             century
             .
          
           (
           3
           )
           
             that
             the
             believing
             whole
             Christ
             to
             be
             present
             in
             one
             kind
             tends
             more
             to
             excite
             devotion
             than
             receiving
             both
             elements
             without
             that
             belief
             .
          
           This
           is
           the
           substance
           of
           his
           answer
           .
           
           But
           I
           have
           else
           where
           at
           large
           proved
           ,
           and
           need
           not
           repeat
           it
           here
           ,
           that
           the
           Institution
           of
           Christ
           ,
           as
           to
           both
           kinds
           ,
           was
           of
           an
           universally
           obligatory
           nature
           ,
           not
           only
           from
           the
           will
           of
           the
           first
           Institutor
           ,
           but
           from
           the
           universal
           sense
           of
           the
           Church
           concerning
           the
           nature
           of
           that
           Institution
           .
           And
           there
           I
           have
           largely
           answer'd
           those
           very
           testimonies
           produced
           by
           him
           ,
           and
           shewed
           that
           they
           are
           so
           far
           from
           proving
           the
           use
           of
           one
           kind
           in
           the
           
             Catholick
             Church
          
           ,
           that
           Leo
           in
           that
           very
           place
           shewes
           ,
           that
           
             it
             was
             the
             token
             of
             an
             heretick
             not
             to
             receive
             in
             both
             kinds
          
           ;
           and
           the
           other
           Instance
           in
           the
           
             Greek
             Church
          
           is
           only
           of
           a
           woman
           in
           whose
           mouth
           the
           bread
           turned
           into
           a
           stone
           ,
           that
           she
           had
           not
           patience
           to
           stay
           to
           receive
           the
           Cup.
           So
           very
           pittyful
           are
           the
           proofs
           brought
           against
           the
           use
           of
           both
           kinds
           for
           a
           1000.
           years
           after
           Christ
           ,
           which
           being
           supposed
           and
           acknowledged
           by
           some
           of
           the
           most
           learned
           and
           ingenuous
           of
           their
           own
           Church
           ,
           I
           wonder
           what
           authority
           the
           Church
           afterwards
           can
           have
           to
           alter
           ,
           what
           was
           always
           looked
           on
           
           before
           as
           an
           obliging
           Institution
           of
           Christ
           ?
           Might
           it
           not
           as
           well
           alter
           any
           other
           Institution
           on
           the
           same
           grounds
           ?
           and
           wholly
           forbid
           the
           bread
           to
           the
           Laity
           as
           well
           as
           the
           cup
           ;
           and
           I
           doe
           not
           at
           all
           question
           but
           as
           substantial
           reasons
           might
           be
           brought
           for
           one
           as
           the
           other
           .
           I
           had
           thought
           the
           Gentlemen
           of
           the
           
             Roman
             Church
          
           had
           pretended
           a
           mighty
           reverence
           to
           
             Apostolical
             Traditions
          
           ,
           and
           the
           Practice
           of
           the
           
             Catholick
             Church
          
           ,
           for
           a
           thousand
           years
           after
           Christ.
           But
           it
           seems
           this
           signifies
           nothing
           to
           them
           ,
           when
           it
           is
           contrary
           to
           their
           present
           doctrine
           and
           practice
           .
           Then
           it
           makes
           
             a
             great
             noise
          
           as
           he
           saith
           but
           nothing
           else
           :
           Thus
           we
           Protestants
           have
           at
           last
           gained
           Antiquity
           of
           our
           side
           ,
           it
           is
           now
           yielded
           that
           though
           the
           Church
           were
           for
           us
           ,
           for
           a
           thousand
           years
           ,
           yet
           if
           it
           now
           decree
           or
           act
           otherwise
           ,
           this
           is
           enough
           for
           them
           .
           And
           we
           are
           contented
           to
           have
           Christ
           and
           
             his
             Apostles
          
           and
           all
           the
           
             Primitive
             practice
          
           ,
           for
           so
           long
           a
           time
           on
           our
           side
           ;
           and
           to
           leave
           them
           to
           enjoy
           the
           satisfaction
           that
           follows
           ,
           taking
           the
           part
           of
           the
           Church
           of
           Rome
           against
           them
           all
           .
           But
           however
           
             their
             opinion
             tends
             more
             to
             devotion
             ?
          
           Alas
           for
           us
           !
           we
           doe
           not
           account
           it
           any
           piece
           of
           devotion
           to
           believe
           non-sense
           ,
           and
           contradictions
           such
           as
           the
           doctrine
           of
           transubstantiation
           implies
           :
           we
           know
           not
           what
           devotion
           there
           can
           be
           in
           opposing
           a
           plain
           Institution
           of
           Christ
           ,
           and
           
           not
           meerly
           in
           leaving
           the
           people
           at
           liberty
           to
           receive
           in
           one
           or
           both
           kinds
           ,
           but
           in
           prohibiting
           the
           far
           greatest
           part
           of
           Christians
           to
           receive
           as
           Christ
           appointed
           ;
           we
           know
           not
           what
           devotion
           there
           can
           lye
           in
           worshipping
           a
           piece
           of
           bread
           for
           the
           Son
           of
           God
           ;
           and
           believing
           that
           when
           a
           wafer
           is
           taken
           into
           our
           mouths
           ,
           
             that
             God
             himself
             is
             personally
             entered
             under
             our
             Roof
             .
          
           O
           horrible
           devotion
           and
           detestable
           superstition
           !
           to
           give
           the
           same
           adoration
           to
           a
           wafer
           which
           we
           doe
           to
           the
           
             Eternal
             God
          
           ;
           and
           to
           believe
           Christ
           to
           goe
           down
           as
           personally
           into
           our
           bellies
           ,
           as
           ever
           he
           went
           up
           and
           down
           when
           he
           was
           upon
           earth
           .
        
         
           §
           .
           12.
           
           That
           which
           followes
           is
           ,
           
           
             the
             Power
             of
             a
             Persons
             dispensing
             in
             oaths
             and
             marriages
             contrary
             to
             the
             Law
             of
             God
             ,
          
           which
           I
           therefore
           made
           a
           hindrance
           of
           the
           sincerity
           of
           devotion
           because
           it
           is
           apt
           to
           possess
           mens
           minds
           with
           an
           apprehension
           that
           Religion
           is
           only
           a
           
             Politick
             Cheat
          
           ,
           if
           any
           person
           shall
           be
           thought
           able
           to
           dispense
           with
           those
           things
           which
           are
           universally
           received
           among
           Christians
           as
           the
           Laws
           of
           God.
           That
           which
           I
           meant
           ,
           was
           the
           Popes
           taking
           upon
           him
           to
           dispense
           with
           oaths
           of
           allegiance
           to
           Princes
           ,
           and
           the
           
             incestuous
             marriages
          
           of
           some
           great
           Princes
           .
           And
           now
           let
           any
           one
           consider
           what
           his
           Answer
           signifies
           :
           he
           saith
           ,
           
             that
             some
             kinds
             of
             oaths
             may
             be
             judged
             in
             some
             circumstances
             to
             be
             hurtful
             
             and
             not
             fit
             to
             be
             kept
             :
             and
             the
             dispensation
             in
             them
             is
             no
             more
             than
             to
             judge
             or
             determine
             them
             to
             be
             so
             :
             and
             for
             Marriages
             ,
          
           he
           addes
           that
           
             the
             Church
             may
             dispense
             in
             some
             degrees
             of
             Affinity
             and
             consanguinity
             ,
             but
             in
             nothing
             contrary
             to
             the
             Law
             of
             God.
          
           But
           this
           doth
           not
           at
           all
           reach
           to
           the
           busines
           ;
           for
           dispensing
           in
           this
           way
           may
           as
           well
           be
           done
           by
           a
           Casuist
           as
           the
           Bishop
           of
           Rome
           ;
           but
           the
           Question
           lyes
           here
           ,
           whether
           those
           things
           which
           otherwise
           would
           be
           sins
           by
           the
           Law
           of
           God
           ,
           doe
           therefore
           cease
           to
           be
           so
           ,
           because
           of
           the
           Popes
           Power
           to
           discharge
           that
           obligation
           of
           conscience
           which
           lay
           upon
           the
           Person
           ,
           either
           in
           oaths
           or
           marriages
           ?
           Let
           him
           answer
           directly
           to
           this
           ;
           for
           the
           other
           is
           shuffling
           and
           not
           answering
           .
           As
           ,
           it
           is
           granted
           that
           a
           subject
           hath
           an
           obligation
           of
           conscience
           upon
           him
           to
           obey
           his
           Soveraigne
           by
           vertue
           of
           the
           Law
           of
           God
           ;
           and
           the
           universal
           sense
           of
           the
           Church
           hath
           been
           that
           there
           are
           some
           degrees
           of
           consanguinity
           and
           Affinity
           which
           it
           is
           Incest
           to
           marry
           within
           :
           I
           desire
           to
           know
           whether
           the
           Popes
           power
           can
           make
           disobedience
           lawful
           in
           one
           case
           and
           marriage
           in
           another
           ,
           which
           without
           that
           Power
           were
           utterly
           unlawful
           ?
           This
           he
           could
           not
           but
           know
           was
           the
           thing
           meant
           ,
           but
           not
           fit
           to
           be
           answered
           .
        
         
         
           §
           .
           13.
           
           The
           last
           Instance
           is
           ,
           
           
             making
             disobedience
             to
             the
             Church
             in
             disputable
             matters
             ,
             more
             hainous
             than
             disobedience
             to
             the
             Laws
             of
             Christ
             in
             unquestionable
             things
             ,
             as
             marriage
             in
             a
             Priest
             to
             be
             a
             greater
             crime
             than
             Fornication
             .
             To
             this
             he
             answers
             .
             1.
             
             That
             the
             Law
             of
             the
             Church
             being
             supposed
             forbidding
             the
             marriage
             of
             a
             Priest
             ,
             that
             is
             no
             disputable
             matter
             :
             but
             it
             is
             out
             of
             Question
             by
             the
             Law
             of
             God
             ,
             that
             obedience
             is
             to
             be
             given
             to
             the
             commands
             or
             prohibitions
             of
             the
             Church
             .
             2.
             
             That
             marriage
             in
             a
             Priest
             ,
             the
             prohibition
             of
             the
             Church
             being
             supposed
             and
             a
             voluntary
             vow
             against
             it
             ,
             is
             no
             better
             than
             Adultery
             in
             the
             language
             of
             the
             Fathers
             ,
             and
             therefore
             worse
             than
             Fornication
             .
             3.
             
             That
             the
             state
             of
             single
             life
             is
             much
             more
             convenient
             for
             Priests
             ,
             than
             the
             married
             state
             is
             .
          
           This
           last
           answer
           is
           nothing
           at
           all
           to
           the
           purpose
           ,
           for
           in
           matters
           of
           conveniency
           not
           determin'd
           by
           any
           Law
           ,
           every
           one
           is
           left
           to
           be
           his
           own
           chooser
           ;
           but
           the
           case
           I
           put
           ,
           was
           not
           between
           a
           
             married
             life
          
           and
           
             single
             life
          
           ,
           for
           we
           know
           no
           harm
           ,
           either
           in
           one
           or
           the
           other
           of
           these
           ,
           but
           every
           one
           is
           to
           judge
           as
           most
           tends
           to
           the
           comfort
           of
           his
           life
           and
           the
           ends
           of
           his
           calling
           ;
           which
           hath
           now
           far
           different
           circumstances
           from
           the
           Apostolical
           times
           ,
           which
           is
           a
           sufficient
           answer
           to
           the
           Apostles
           words
           ,
           1
           Cor.
           7.
           32.
           having
           a
           particular
           respect
           to
           the
           state
           of
           the
           
             Christian
             Church
          
           in
           that
           time
           of
           unfixedness
           
           and
           persecution
           :
           but
           the
           opposition
           was
           between
           marriage
           in
           a
           Priest
           and
           Fornication
           ,
           whether
           the
           former
           were
           not
           by
           them
           made
           a
           greater
           crime
           than
           the
           latter
           ,
           and
           whether
           this
           were
           not
           dishonour
           to
           the
           Laws
           of
           Christ
           to
           make
           the
           breach
           of
           a
           constitution
           of
           the
           Church
           ,
           in
           a
           matter
           left
           at
           liberty
           by
           the
           Law
           of
           Christ
           ,
           a
           greater
           crime
           than
           the
           violation
           of
           an
           indisputable
           Law
           of
           his
           ?
           And
           
             S.
             Paul
          
           hath
           given
           a
           general
           rule
           which
           equally
           holds
           in
           all
           ages
           of
           the
           
             Church
             ,
             If
             they
             cannot
             contain
             let
             them
             marry
             ,
          
           
           
             for
             it
             is
             better
             to
             marry
             than
             to
             burn
             .
          
           So
           that
           if
           
             S.
             Paul
          
           may
           resolve
           the
           case
           he
           makes
           no
           question
           ,
           that
           where
           there
           is
           but
           danger
           of
           
             Fornication
             ,
             marriage
          
           is
           so
           far
           from
           being
           a
           greater
           crime
           than
           that
           ,
           that
           it
           becomes
           a
           duty
           to
           such
           a
           one
           .
           
             But
             hold
          
           ,
           say
           they
           of
           the
           Church
           of
           Rome
           to
           
             S.
             Paul
             ,
             this
             is
             only
             meant
             of
             those
             whom
             the
             Church
             allowes
             to
             marry
             ,
             but
             if
             the
             Church
             once
             forbid
             it
             to
             any
             they
             are
             not
             to
             marry
             ,
             let
             their
             case
             be
             what
             it
             will.
          
           Here
           then
           lyes
           the
           dispute
           between
           
             S.
             Paul
          
           and
           them
           ;
           
             S.
             Paul
          
           saith
           ,
           
             to
             avoid
             fornication
             a
             man
             ought
             to
             marry
          
           ;
           they
           say
           ,
           that
           to
           marry
           after
           the
           prohibition
           of
           the
           Church
           is
           worse
           than
           Fornication
           :
           
             S.
             Paul
          
           might
           it
           may
           be
           ask
           ,
           
             what
             authority
             their
             Church
             had
             to
             determin
             contrary
             to
             what
             he
             had
             done
             in
             this
             case
             ;
             Or
             men
             to
             make
             vows
             ,
          
           against
           the
           most
           proper
           
           remedy
           of
           some
           of
           the
           Infirmities
           of
           humane
           nature
           ,
           and
           which
           God
           hath
           not
           promised
           to
           any
           to
           keep
           them
           from
           :
           If
           obedience
           to
           the
           Church
           be
           indisputable
           ,
           it
           is
           only
           in
           such
           things
           which
           God
           hath
           not
           antecedently
           determin'd
           by
           his
           own
           Law
           ;
           but
           in
           the
           case
           between
           marriage
           and
           
             fornication
             God
          
           himself
           hath
           given
           a
           Law
           before
           hand
           ,
           which
           no
           Church
           in
           the
           world
           can
           reverse
           .
           And
           however
           indifferent
           a
           thing
           in
           the
           general
           it
           be
           to
           marry
           or
           not
           ,
           yet
           when
           it
           comes
           to
           that
           point
           ,
           either
           marriage
           or
           Fornication
           ,
           I
           wonder
           at
           the
           confidence
           of
           any
           ,
           who
           dare
           upon
           any
           account
           whatsoever
           ,
           make
           marriage
           a
           greater
           crime
           than
           Fornication
           .
        
         
           But
           ,
           he
           saith
           ,
           
             it
             seems
             strange
             to
             them
             who
             either
             cannot
             or
             will
             not
             take
             the
             word
             of
             Christ
             ,
             that
             is
             his
             counsel
             of
             chastity
             ,
             that
             marriage
             in
             a
             Priest
             should
             be
             a
             greater
             sin
             than
             Fornication
             .
          
           It
           doth
           ,
           I
           assure
           you
           seem
           strange
           to
           us
           ,
           because
           we
           are
           desirous
           to
           keep
           the
           Commands
           of
           Christ
           ,
           and
           we
           are
           sure
           marriage
           is
           against
           none
           of
           them
           ,
           but
           Fornication
           is
           .
           Doth
           that
           man
           
             take
             Christs
             counsel
             of
             chastity
          
           ,
           that
           rather
           chooses
           to
           commit
           Fornication
           than
           marry
           ?
           What
           admirable
           chastity
           is
           that
           ?
           and
           what
           a
           beastly
           institution
           must
           marriage
           be
           ,
           if
           Fornication
           be
           a
           less
           crime
           than
           that
           ?
           But
           what
           a
           reflection
           is
           this
           the
           mean
           while
           ,
           on
           the
           author
           of
           it
           ,
           and
           that
           state
           of
           innocency
           
           and
           purity
           wherein
           it
           was
           first
           appointed
           :
           They
           must
           needs
           think
           themselves
           very
           holy
           men
           ,
           who
           look
           on
           that
           state
           as
           too
           impure
           for
           them
           ,
           which
           was
           allotted
           to
           man
           in
           his
           greatest
           Innocency
           .
           But
           although
           the
           first
           Ages
           of
           the
           
             Christian
             Church
          
           were
           so
           full
           of
           hardship
           and
           difficulties
           ,
           that
           if
           ever
           it
           should
           have
           been
           required
           of
           the
           Governours
           of
           the
           Church
           to
           have
           been
           above
           this
           state
           ,
           it
           should
           have
           been
           at
           that
           time
           ;
           yet
           we
           find
           no
           such
           thing
           in
           the
           Apostolical
           times
           or
           afterwards
           ,
           when
           the
           necessities
           of
           affairs
           would
           most
           have
           required
           it
           .
           But
           when
           the
           
             Christian
             Church
          
           came
           to
           have
           settlement
           in
           the
           world
           ,
           and
           by
           degrees
           persons
           were
           fixed
           with
           endowments
           to
           particular
           places
           ,
           and
           some
           care
           of
           affaires
           of
           the
           world
           was
           necessarily
           joyned
           with
           those
           of
           the
           Church
           ;
           there
           was
           far
           less
           reason
           to
           make
           such
           a
           prohibition
           of
           marriage
           to
           the
           Clergy
           than
           ever
           was
           before
           .
           And
           the
           scandals
           were
           so
           abominable
           where
           those
           restraints
           were
           most
           in
           force
           ,
           that
           on
           that
           very
           account
           the
           wisest
           men
           (
           though
           as
           fond
           as
           any
           of
           the
           Churches
           authority
           )
           thought
           there
           was
           more
           reason
           to
           give
           liberty
           to
           Priests
           to
           marry
           ,
           than
           ever
           there
           had
           been
           to
           restrain
           them
           from
           it
           .
           I
           am
           not
           bound
           to
           defend
           all
           the
           extravagant
           and
           indiscreet
           passages
           which
           fell
           from
           some
           of
           the
           Fathers
           concerning
           marriage
           ;
           but
           I
           am
           sure
           
           the
           Church
           preserved
           her
           liberty
           in
           it
           notwithstanding
           them
           ,
           as
           I
           might
           easily
           prove
           if
           it
           were
           suitable
           to
           my
           present
           designe
           .
           And
           
             S.
             Cyprian
          
           speaking
           of
           those
           Virgins
           ,
           
           who
           came
           nearest
           to
           vows
           of
           virginity
           as
           Rigaltius
           observes
           ,
           saith
           ,
           
             that
             it
             were
             better
             for
             them
             to
             marry
             ,
             than
             to
             fall
             into
             bell
             by
             their
             sins
             ,
             when
             they
             either
             will
             not
             or
             cannot
             keep
             their
             promise
          
           ;
           the
           same
           thing
           is
           said
           by
           
             S.
             Augustin
          
           ,
           
           by
           Epiphanius
           ,
           by
           the
           author
           of
           the
           epistle
           
             ad
             Demetriadem
          
           as
           
             Bishop
             Iewel
          
           hath
           long
           since
           proved
           ;
           
           and
           need
           not
           here
           be
           repeated
           .
        
         
           Two
           things
           he
           objects
           to
           prove
           marriage
           worse
           than
           fornication
           after
           a
           vow
           of
           continency
           ;
           
           one
           from
           the
           authority
           of
           
             S.
             Paul
          
           ,
           who
           saith
           
             the
             younger
             Widdows
             that
             marry
             after
             the
             dedicating
             themselves
             to
             the
             service
             of
             the
             Church
             ,
             doe
             incurre
             damnation
             ,
             because
             by
             so
             doing
             they
             made
             void
             their
             first
             faith
             ,
          
           i.
           e.
           
             as
             the
             Fathers
             expound
             it
             ,
             the
             vow
             they
             had
             made
             .
          
           But
           doth
           he
           really
           think
           ,
           that
           they
           did
           not
           
             break
             their
             first
             faith
          
           and
           
             incurre
             damnation
          
           by
           Fornication
           as
           well
           as
           by
           Marrying
           ?
           If
           they
           did
           ,
           how
           can
           this
           prove
           marriage
           worse
           than
           Fornication
           ?
           I
           grant
           ,
           that
           by
           their
           
             first
             faith
          
           hath
           been
           understood
           the
           promise
           made
           to
           the
           Church
           ,
           and
           who
           denies
           the
           breach
           of
           promise
           to
           be
           a
           bad
           and
           scandalous
           thing
           ,
           which
           is
           that
           
             S.
             Paul
          
           means
           by
           damnation
           ;
           and
           is
           not
           Fornication
           much
           more
           so
           ,
           where
           a
           
           thing
           in
           it self
           evil
           is
           committed
           besides
           the
           breach
           of
           the
           promise
           ?
           Can
           any
           one
           think
           that
           is
           not
           more
           
             waxing
             wanton
             against
             Christ
          
           ,
           than
           meer
           marrying
           is
           ?
           Therefore
           
             S.
             Paul
          
           would
           have
           
             the
             younger
             Women
             to
             marry
          
           and
           not
           make
           any
           such
           promises
           ;
           
           which
           they
           would
           be
           in
           danger
           of
           breaking
           ;
           he
           would
           have
           none
           admitted
           into
           the
           condition
           of
           Church-widdowes
           but
           those
           
             that
             were
             60.
             years
             of
             ages
             ,
          
           
           and
           so
           in
           reason
           to
           be
           supposed
           passed
           the
           temptations
           to
           Fornication
           .
           Whereby
           he
           shews
           what
           rule
           ought
           to
           be
           observed
           in
           all
           such
           promises
           ,
           and
           that
           none
           ought
           to
           be
           brought
           under
           them
           ,
           but
           such
           as
           are
           to
           be
           supposed
           past
           the
           common
           temptations
           of
           humane
           nature
           in
           those
           things
           .
           But
           his
           second
           authority
           is
           more
           to
           his
           purpose
           ,
           (
           if
           it
           were
           good
           for
           any
           thing
           ,
           )
           which
           is
           
             the
             104.
             
             Cannon
             of
             the
             4.
             
             Council
             of
             Carthage
          
           as
           it
           is
           called
           ;
           but
           he
           might
           have
           found
           in
           Iustellus
           his
           preface
           to
           the
           
             Codex
             Canonum
             Ecclesiae
             Africanae
          
           ;
           
           that
           
             this
             4.
             
             Council
             of
             Carthage
             is
             of
             no
             Authority
             at
             all
          
           ;
           and
           we
           need
           not
           be
           concerned
           for
           any
           Canon
           contained
           therein
           ,
           which
           is
           not
           in
           the
           Code
           of
           the
           
             African
             Church
          
           as
           this
           is
           not
           ;
           but
           seems
           taken
           out
           of
           some
           Decretals
           of
           the
           Popes
           ,
           as
           will
           appear
           by
           comparing
           the
           101.
           
           Canon
           in
           the
           Collection
           of
           Cresconius
           with
           the
           104.
           of
           this
           Council
           .
           And
           it
           would
           be
           very
           strange
           if
           
             S.
             Augustin
          
           were
           present
           in
           
           this
           Council
           ,
           that
           he
           should
           herein
           oppose
           what
           he
           had
           said
           elsewhere
           ;
           for
           he
           determins
           ,
           
             that
             the
             marrying
             again
             of
             the
             widdows
             that
             had
             vowed
             continuance
             in
             that
             state
             was
             no
             Adultery
             ,
             but
             a
             lawful
             marriage
             ;
             and
             that
             husband
             and
             wife
             ought
             not
             to
             be
             separated
             from
             each
             other
             upon
             such
             marriages
             ,
             
             and
             by
             that
             means
             make
             the
             husbands
             truely
             Adulterers
             ,
             when
             they
             separate
             from
             them
             and
             marry
             other
             wives
             :
             and
             therefore
             ,
          
           saith
           he
           ,
           
             that
             which
             the
             Apostle
             condemns
             in
             them
             ,
             is
             not
             so
             much
             their
             marrying
             as
             their
             will
             to
             marry
             whether
             they
             doe
             or
             no
             ,
             whereby
             they
             break
             their
             first
             faith
             ,
          
           So
           that
           it
           is
           not
           marriage
           but
           lust
           which
           the
           Apostle
           condemns
           ;
           from
           whence
           it
           appears
           that
           
             S.
             Austin
          
           could
           never
           ,
           if
           he
           spake
           consonantly
           to
           himself
           ,
           condemn
           marriage
           after
           a
           vow
           of
           continency
           to
           be
           worse
           than
           Fornication
           .
           Indeed
           ,
           he
           saith
           ,
           
             that
             this
             falling
             from
             that
             holy
             chastity
             which
             was
             vowed
             to
             God
             ,
             may
             in
             some
             sense
             be
             said
             to
             be
             worse
             than
             Adultery
          
           ;
           but
           he
           never
           imagined
           such
           a
           construction
           could
           be
           made
           of
           his
           words
           ,
           as
           though
           the
           act
           of
           Fornication
           were
           not
           a
           greater
           
             falling
             from
             it
          
           ,
           than
           meer
           marriage
           could
           be
           .
        
         
           So
           much
           shall
           suffice
           for
           the
           Instances
           produced
           in
           the
           
             Roman
             Church
          
           ,
           of
           such
           things
           which
           tend
           to
           obstruct
           a
           good
           life
           and
           devotion
           .
        
         
         
           §
           .
           14.
           
           The
           3.
           argument
           I
           used
           to
           prove
           the
           danger
           a
           person
           runs
           of
           his
           salvation
           in
           the
           communion
           of
           the
           
             Roman
             Church
          
           ,
           
           was
           because
           
             it
             exposeth
             the
             faith
             of
             Christians
             to
             so
             great
             uncertainties
          
           ;
           which
           he
           looks
           
             on
             as
             a
             strange
             charge
             from
             the
             Pen
             of
             a
             Protestant
             .
          
           As
           strange
           as
           it
           is
           ,
           I
           have
           at
           large
           proved
           it
           true
           in
           a
           full
           examination
           of
           the
           whole
           Controversie
           of
           the
           
             Resolution
             of
             faith
          
           between
           us
           and
           them
           ;
           
           to
           which
           I
           expect
           a
           particular
           Answer
           before
           this
           charge
           be
           renewed
           again
           .
           To
           which
           I
           must
           refer
           him
           for
           the
           main
           proof
           of
           it
           ,
           and
           shall
           here
           subjoyn
           only
           short
           replyes
           to
           his
           Answers
           ;
           or
           references
           to
           what
           is
           fully
           answered
           already
           .
        
         
           1.
           
           His
           distinction
           
             of
             the
             authority
             of
             the
             Scripture
             in
             it self
             and
             to
             us
             ,
          
           signifies
           nothing
           ;
           for
           when
           we
           enquire
           into
           the
           proofs
           of
           the
           Authority
           of
           Scripture
           ,
           it
           can
           be
           understood
           no
           otherwise
           than
           in
           respect
           
             to
             us
          
           ;
           and
           if
           the
           
             Scriptures
             Authority
          
           as
           
             to
             us
          
           is
           to
           be
           proved
           by
           the
           Church
           ,
           and
           the
           
             Churches
             Authority
          
           as
           
             to
             us
          
           to
           be
           provved
           by
           the
           Scripture
           ,
           the
           difficulty
           is
           not
           in
           the
           least
           avoided
           by
           that
           distinction
           .
           And
           as
           little
           to
           the
           purpose
           is
           the
           other
           ,
           
             that
             it
             is
             only
             an
             argument
             ad
             hominem
             ,
             to
             prove
             the
             Infallibility
             of
             the
             Church
             from
             Scriptures
             ,
          
           for
           I
           would
           fain
           know
           upon
           what
           other
           grounds
           they
           build
           their
           own
           belief
           of
           the
           
             Churches
             Infallibility
          
           than
           on
           
           the
           Promises
           of
           Christ
           in
           the
           Scripture
           ?
           These
           are
           miserable
           evasions
           and
           nothing
           else
           .
           For
           the
           trite
           saying
           of
           
             S.
             Austin
             ,
             that
             he
             would
             not
             believe
             the
             Gospel
             ,
          
           &c.
           
           I
           have
           at
           large
           proved
           that
           the
           meaning
           of
           it
           is
           no
           more
           than
           that
           the
           Testimony
           of
           the
           
             Vniversal
             Church
          
           from
           the
           Apostles
           times
           is
           the
           best
           way
           to
           prove
           the
           particular
           books
           of
           Scripture
           ,
           
           to
           
             be
             authentical
          
           and
           cannot
           be
           understood
           of
           the
           Infallibility
           of
           the
           
             present
             Church
          
           ;
           and
           that
           the
           testimony
           of
           some
           few
           persons
           as
           the
           Manichees
           were
           was
           not
           to
           be
           taken
           in
           opposition
           to
           the
           whole
           
             Christian
             Church
          
           .
           Which
           is
           a
           thing
           we
           as
           much
           contend
           for
           as
           they
           ;
           but
           is
           far
           enough
           from
           making
           the
           Infallibility
           of
           our
           faith
           ,
           to
           depend
           on
           the
           Authority
           of
           the
           present
           Church
           ;
           which
           we
           say
           is
           the
           way
           to
           overthrow
           all
           certainty
           of
           faith
           to
           any
           considering
           man.
           
        
         
           2.
           
           To
           that
           of
           overthrowing
           the
           certainty
           of
           sense
           in
           the
           doctrine
           of
           transubstantiation
           ;
           he
           saith
           ,
           
             that
             divine
             revelation
             ought
             to
             be
             believed
             against
             the
             evidence
             of
             sense
             .
          
           To
           which
           I
           answer
           (
           1.
           )
           that
           divine
           revelation
           in
           matters
           not
           capable
           of
           being
           judged
           by
           our
           senses
           ,
           is
           to
           be
           believed
           notwithstanding
           any
           argument
           can
           be
           drawn
           from
           sensible
           experiments
           against
           it
           ;
           as
           in
           the
           belief
           of
           God
           ,
           the
           doctrine
           of
           the
           Trinity
           ,
           the
           future
           state
           of
           the
           soul
           ,
           &c.
           
           (
           2.
           )
           that
           in
           the
           proper
           objects
           of
           sense
           to
           
           suppose
           a
           Revelation
           contrary
           to
           the
           evidence
           of
           sense
           ,
           is
           to
           overthrow
           all
           certainty
           of
           faith
           where
           the
           matters
           to
           be
           believed
           depend
           upon
           matters
           of
           fact
           .
           As
           for
           Instance
           ,
           the
           truth
           of
           the
           whole
           
             Christian
             doctrine
          
           depends
           upon
           the
           truth
           of
           Christs
           resurrection
           from
           the
           dead
           :
           if
           sense
           be
           not
           here
           to
           be
           believed
           in
           a
           proper
           object
           of
           it
           ,
           what
           assurance
           can
           we
           have
           that
           the
           Apostles
           were
           not
           deceived
           ,
           when
           they
           said
           they
           saw
           Christ
           after
           he
           was
           risen
           ?
        
         
           If
           it
           be
           said
           
             there
             was
             no
             revelation
             against
             sense
             in
             that
             case
             :
          
           that
           doth
           not
           take
           off
           the
           difficulty
           ,
           for
           the
           reason
           why
           I
           am
           to
           believe
           revelation
           at
           any
           time
           against
           sense
           must
           be
           ,
           because
           sense
           may
           be
           deceived
           ,
           but
           revelation
           cannot
           ;
           but
           if
           I
           yield
           to
           that
           principle
           that
           sense
           may
           be
           deceived
           in
           its
           most
           proper
           object
           ,
           we
           can
           have
           no
           infallible
           certainty
           by
           sense
           at
           all
           ,
           and
           consequently
           not
           in
           that
           point
           ,
           that
           Christ
           is
           risen
           from
           the
           dead
           .
           If
           it
           be
           said
           ,
           
             that
             sense
             cannot
             be
             deceived
             ,
             where
             there
             is
             no
             revelation
             against
             it
             :
          
           I
           desire
           to
           know
           how
           it
           comes
           to
           be
           deceived
           supposing
           a
           revelation
           contrary
           to
           it
           ?
           Doth
           God
           impose
           upon
           our
           senses
           at
           that
           time
           ?
           then
           he
           plainly
           deceives
           us
           ;
           is
           it
           by
           telling
           us
           we
           ought
           to
           believe
           more
           than
           we
           see
           ?
           that
           we
           deny
           not
           :
           but
           we
           desire
           only
           to
           believe
           according
           to
           our
           senses
           in
           what
           we
           doe
           see
           ;
           
           as
           what
           we
           see
           to
           be
           bread
           ,
           that
           is
           bread
           ;
           that
           what
           the
           Apostles
           saw
           to
           be
           the
           body
           of
           Christ
           was
           the
           body
           of
           Christ
           really
           ,
           and
           substantially
           ,
           and
           not
           meerly
           the
           accidents
           of
           a
           body
           .
           Besides
           ,
           if
           revelation
           is
           to
           be
           believed
           against
           sense
           ;
           then
           either
           that
           revelation
           is
           conveyed
           immediately
           to
           our
           minds
           ,
           which
           is
           to
           make
           every
           one
           a
           Prophet
           that
           believes
           transubstantiation
           ;
           or
           mediately
           by
           our
           senses
           ,
           as
           in
           those
           words
           
             this
             is
             my
             body
          
           :
           if
           so
           ,
           than
           I
           am
           to
           believe
           this
           revelation
           by
           my
           senses
           ,
           and
           believing
           this
           revelation
           ,
           I
           am
           not
           to
           believe
           my
           senses
           :
           which
           is
           an
           excellent
           way
           of
           making
           faith
           certain
           .
           All
           this
           on
           supposition
           there
           were
           a
           revelation
           in
           this
           case
           ,
           which
           is
           not
           only
           false
           ,
           but
           if
           it
           were
           true
           would
           overthrow
           the
           certainty
           of
           faith
           .
        
         
           3.
           
           To
           that
           I
           objected
           ,
           as
           to
           their
           denying
           to
           men
           the
           use
           of
           their
           judgement
           and
           reason
           as
           to
           the
           matters
           of
           faith
           proposed
           by
           a
           Church
           ,
           when
           they
           must
           use
           it
           in
           the
           choice
           of
           a
           Church
           ;
           he
           answers
           ,
           
             that
             this
             cannot
             expose
             faith
             to
             any
             uncertainty
             ,
             because
             it
             is
             only
             preferring
             the
             Churches
             judgement
             before
             our
             own
             :
          
           but
           he
           doth
           not
           seem
           to
           understand
           the
           force
           of
           my
           objection
           which
           lay
           in
           this
           .
           Every
           one
           must
           use
           his
           own
           judgement
           and
           reason
           in
           the
           choice
           of
           the
           Church
           he
           is
           to
           rely
           upon
           ;
           is
           he
           certain
           in
           this
           or
           not
           ?
           if
           he
           be
           uncertain
           ,
           all
           that
           he
           receives
           on
           
           the
           Authority
           of
           that
           Church
           must
           be
           uncertain
           too
           :
           if
           the
           use
           of
           reason
           be
           certain
           ,
           then
           how
           comes
           the
           Authority
           of
           a
           Church
           to
           be
           a
           necessary
           means
           of
           certainty
           in
           matters
           of
           faith
           ?
           And
           they
           who
           condemn
           the
           use
           of
           a
           mans
           reason
           and
           judgement
           in
           Religion
           must
           overthrow
           all
           certainty
           on
           their
           own
           grounds
           ,
           since
           the
           choice
           of
           his
           
             Infallible
             Guide
          
           must
           depend
           upon
           it
           .
           Now
           he
           understands
           my
           argument
           better
           ,
           he
           may
           know
           better
           how
           to
           answer
           it
           :
           but
           I
           assure
           him
           I
           meant
           no
           such
           thing
           by
           the
           use
           of
           reason
           ,
           
             as
             he
             supposes
             I
             would
             have
             ,
             which
             is
             to
             believe
             nothing
             ,
             but
             what
             my
             reason
             can
             comprehend
          
           ;
           for
           I
           believe
           an
           Infinite
           Being
           ,
           and
           all
           the
           Doctrines
           revealed
           by
           it
           in
           
             Holy
             Scriptures
          
           ,
           although
           I
           cannot
           reconcile
           all
           particulars
           concerning
           them
           to
           those
           conceptions
           we
           call
           reason
           .
           But
           therefore
           to
           argue
           against
           the
           use
           of
           mens
           judgements
           in
           matters
           of
           faith
           ,
           and
           the
           grounds
           of
           believing
           ,
           is
           to
           dispute
           against
           that
           ,
           which
           all
           wise
           men
           ever
           did
           ,
           and
           will
           do
           to
           the
           worlds
           end
           .
        
         
           4.
           
           I
           proved
           they
           made
           faith
           uncertain
           ,
           by
           making
           the
           Churches
           power
           to
           extend
           to
           the
           making
           new
           articles
           of
           faith
           .
           This
           he
           grants
           
             to
             be
             to
             the
             purpose
             ,
             if
             it
             were
             true
             :
             but
          
           he
           saith
           ,
           
             the
             Church
             never
             owned
             any
             such
             power
             in
             her
             General
             Councils
             ,
          
           (
           which
           doth
           not
           hinder
           but
           that
           the
           Heads
           of
           their
           
           Church
           have
           pretended
           to
           it
           and
           in
           case
           it
           be
           disputable
           among
           them
           ,
           whether
           the
           Pope
           be
           not
           infallible
           ,
           that
           unavoidably
           leaves
           faith
           at
           uncertainties
           .
           )
           Yet
           he
           yields
           what
           I
           contend
           for
           ,
           which
           is
           ,
           
             that
             it
             is
             in
             the
             Churches
             Power
             to
             make
             that
             necessary
             to
             be
             believed
             which
             was
             not
             so
             before
             :
          
           for
           whether
           it
           be
           
             by
             inventing
             new
             Articles
          
           ,
           or
           
             declaring
             more
             explicitely
             the
             Truths
             not
             contained
             in
             Scripture
             and
             Tradition
          
           ;
           it
           is
           all
           one
           to
           my
           purpose
           ,
           as
           long
           as
           men
           might
           be
           saved
           without
           believing
           them
           before
           and
           cannot
           afterwards
           ;
           which
           is
           to
           make
           the
           conditions
           of
           salvation
           mutable
           according
           to
           the
           pleasure
           of
           the
           Church
           ;
           which
           is
           the
           greatest
           inconveniency
           of
           inventing
           
             new
             doctrines
          
           .
        
         
           5.
           
           I
           shewed
           ,
           they
           made
           faith
           uncertain
           by
           pretending
           to
           infallibility
           in
           determining
           Controversies
           ,
           and
           yet
           not
           using
           it
           to
           determine
           those
           which
           are
           on
           foot
           among
           themselves
           .
           The
           force
           of
           the
           argument
           did
           not
           lye
           in
           this
           as
           he
           imagines
           ,
           
             as
             though
             faith
             could
             not
             be
             certain
             ,
             unless
             all
             controversies
             were
             determined
             ,
          
           which
           was
           far
           from
           my
           thoughts
           ,
           but
           that
           pretending
           there
           can
           be
           no
           faith
           without
           infallibility
           in
           their
           Church
           to
           end
           Controversies
           ,
           they
           should
           give
           such
           great
           occasion
           to
           suspect
           that
           they
           did
           not
           believe
           themselves
           by
           imploying
           that
           Infallibility
           in
           ending
           the
           
           great
           Controversies
           among
           themselves
           ;
           of
           which
           I
           have
           spoken
           already
           ,
           and
           to
           this
           he
           gives
           no
           answer
           at
           all
           .
        
         
           Thus
           much
           in
           Vindication
           of
           the
           third
           Argument
           ,
           I
           made
           use
           of
           to
           prove
           ,
           that
           all
           those
           who
           are
           in
           the
           Communion
           of
           the
           
             Roman
             Church
          
           ,
           do
           run
           so
           great
           a
           hazard
           of
           their
           salvation
           ,
           that
           none
           who
           have
           a
           care
           of
           their
           souls
           ought
           to
           embrace
           or
           continue
           in
           it
           .
        
         
           §
           .
           15.
           
           
             I
             now
             come
             to
             the
             third
             answer
             to
             the
             first
             Question
             ,
             
             which
             was
             ,
          
           that
           a
           Protestant
           leaving
           the
           Communion
           of
           our
           Church
           ,
           doth
           incurre
           a
           greater
           guilt
           ,
           than
           one
           who
           was
           bred
           up
           in
           the
           communion
           of
           the
           Church
           of
           Rome
           ,
           and
           continues
           therein
           by
           invincible
           Ignorance
           ,
           and
           therefore
           cannot
           equally
           be
           saved
           with
           such
           a
           one
           .
           
             Three
             things
             he
             objects
             against
             this
             Answer
             .
          
           1.
           
           That
           this
           makes
           them
           both
           damned
           ,
           though
           unequally
           ,
           because
           the
           Converted
           Catholick
           more
           deeply
           than
           he
           that
           was
           bred
           so
           .
           2.
           
           That
           this
           reflects
           as
           much
           upon
           St.
           Austin
           as
           them
           ,
           who
           rejected
           the
           Communion
           of
           the
           Manichees
           ,
           and
           embraced
           that
           of
           the
           Church
           of
           Rome
           upon
           their
           grounds
           .
           3.
           
           That
           it
           is
           contrary
           to
           our
           distinction
           of
           points
           fundamental
           and
           not
           fundamental
           .
           
             To
             which
             I
             Reply
          
           :
        
         
           1.
           
           That
           the
           design
           of
           my
           Answer
           was
           not
           to
           pass
           the
           sentence
           of
           damnation
           on
           
           all
           who
           dye
           in
           the
           communion
           of
           the
           
             Roman
             Church
          
           ;
           but
           to
           shew
           that
           they
           who
           forsook
           a
           
             better
             Church
          
           for
           it
           do
           
             incurre
             greater
             guils
          
           ,
           than
           those
           who
           are
           alwayes
           
             bred
             up
          
           in
           it
           and
           live
           and
           dye
           in
           the
           belief
           of
           its
           being
           the
           
             true
             Church
          
           ,
           and
           therefore
           are
           not
           in
           an
           
             equal
             capacity
             of
             salvation
          
           with
           them
           .
           I
           shall
           make
           my
           meaning
           more
           plain
           by
           a
           parallel
           Instance
           or
           two
           ;
           many
           in
           the
           Church
           of
           Rome
           have
           asserted
           the
           possibility
           of
           the
           Salvation
           of
           Heathens
           (
           though
           some
           Bigots
           have
           denyed
           it
           to
           Protestants
           )
           suppose
           this
           question
           were
           put
           concerning
           two
           persons
           :
           
             Whether
             a
             Christian
             having
             the
             same
             motives
             to
             become
             a
             Heathen
             ,
             which
             one
             bred
             and
             born
             and
             well
             grounded
             in
             Heathenism
             hath
             to
             remain
             in
             it
             ,
             may
             not
             equally
             be
             saved
             in
             the
             profession
             of
             it
             ?
          
           and
           a
           third
           person
           should
           answer
           ,
           
             that
             a
             Christian
             leaving
             the
             communion
             of
             the
             Christian
             Church
             doth
             incurre
             a
             greater
             guilt
             ,
             than
             one
             who
             was
             bred
             up
             in
             Heathenism
             and
             continues
             therein
             by
             invincible
             Ignorance
             :
          
           doth
           this
           answer
           imply
           that
           they
           
             must
             both
             be
             damned
             though
             equally
             ?
          
           or
           rather
           doth
           it
           not
           yield
           a
           greater
           possibility
           of
           salvation
           to
           one
           than
           to
           the
           other
           ?
           Or
           suppose
           ,
           (
           to
           come
           nearer
           our
           case
           )
           the
           question
           were
           put
           ,
           concerning
           one
           that
           revolted
           from
           the
           
             Church
             of
             Iudah
          
           to
           the
           
             ten
             Tribes
          
           ,
           (
           which
           were
           guilty
           of
           
           Idolatry
           ,
           though
           not
           of
           the
           highest
           kind
           ,
           )
           whether
           he
           were
           equally
           capable
           of
           salvation
           with
           one
           who
           was
           
             bred
             up
          
           in
           the
           communion
           of
           the
           Church
           of
           Israel
           all
           his
           dayes
           ?
           I
           should
           make
           no
           question
           to
           pronounce
           his
           condition
           more
           dangerous
           than
           the
           other
           ;
           &
           yet
           not
           therein
           
             damn
             them
             both
          
           ,
           but
           only
           imply
           that
           it
           was
           much
           harder
           for
           to
           escape
           than
           the
           other
           .
           For
           he
           that
           was
           bred
           up
           in
           the
           Church
           of
           Israel
           ,
           believing
           it
           was
           the
           true
           God
           he
           served
           ,
           and
           in
           a
           right
           manner
           ,
           and
           looking
           on
           the
           Church
           of
           Iudah
           as
           a
           
             Schismatical
             Church
          
           ,
           and
           seeing
           the
           greater
           number
           of
           Tribes
           on
           their
           side
           ,
           and
           wanting
           that
           instruction
           which
           was
           in
           the
           
             Church
             of
             Iudah
          
           ,
           might
           in
           the
           sincerity
           of
           his
           heart
           serve
           God
           in
           a
           false
           way
           ,
           and
           pray
           to
           him
           to
           pardon
           all
           his
           errours
           and
           corruptions
           ,
           and
           have
           a
           general
           repentance
           of
           all
           sins
           ,
           though
           not
           particularly
           convinced
           of
           the
           Idolatry
           of
           the
           
             ten
             Tribes
          
           ,
           I
           dare
           not
           say
           ,
           but
           God
           will
           accept
           of
           such
           a
           one
           
             that
             thus
             fears
             God
             and
             works
             Righteousness
          
           in
           the
           simplicity
           of
           his
           heart
           :
           but
           I
           cannot
           say
           the
           same
           of
           one
           who
           revolts
           from
           Iudah
           ,
           where
           the
           
             true
             God
          
           was
           worshipped
           in
           a
           
             true
             manner
          
           ,
           where
           he
           had
           sufficient
           means
           of
           instruction
           ,
           and
           either
           wilful
           Ignorance
           ,
           or
           temporal
           ends
           ,
           or
           unreasonable
           prejudices
           makes
           him
           deliberately
           choose
           a
           worse
           and
           more
           impure
           Church
           
           before
           a
           better
           ,
           for
           that
           very
           sin
           makes
           his
           case
           much
           more
           dangerous
           than
           the
           other
           .
           Our
           business
           is
           not
           to
           enquire
           into
           the
           salvation
           or
           damnation
           of
           any
           
             particular
             persons
          
           ;
           for
           that
           depends
           upon
           so
           many
           circumstances
           as
           to
           the
           aggravation
           or
           extenuation
           of
           their
           faults
           ,
           the
           nature
           and
           sincerity
           of
           their
           repentance
           ,
           the
           integrity
           and
           simplicity
           of
           their
           minds
           ;
           which
           none
           but
           God
           himself
           can
           know
           :
           but
           to
           find
           out
           the
           
             truest
             way
             to
             salvation
          
           ,
           and
           to
           reject
           whatever
           Church
           requires
           that
           which
           is
           in
           it self
           sinful
           ;
           for
           though
           God
           may
           pardon
           those
           who
           live
           in
           it
           in
           the
           simplicity
           of
           their
           minds
           ,
           yet
           their
           hopes
           lying
           in
           their
           Ignorance
           and
           repentance
           ,
           none
           who
           have
           a
           care
           of
           their
           souls
           dare
           venture
           themselves
           in
           so
           hazardous
           a
           state
           .
           Setting
           aside
           then
           the
           consideration
           of
           the
           danger
           common
           to
           both
           ,
           I
           say
           the
           case
           of
           a
           Revolter
           from
           us
           to
           the
           Church
           of
           Rome
           is
           much
           worse
           than
           of
           one
           who
           was
           alwayes
           bred
           up
           in
           it
           ,
           because
           he
           might
           far
           more
           easily
           understand
           the
           danger
           he
           runs
           into
           ,
           and
           wilfull
           Ignorance
           only
           keeps
           him
           from
           it
           ,
           and
           he
           doth
           upon
           deliberation
           choose
           a
           state
           of
           infinite
           hazard
           before
           one
           of
           the
           greatest
           safety
           .
        
         
           2.
           
           This
           doth
           not
           reflect
           on
           St.
           Austin
           or
           the
           Church
           in
           his
           time
           ,
           which
           was
           as
           far
           different
           from
           theirs
           as
           the
           Churches
           of
           Iudah
           
           and
           Israel
           were
           from
           each
           other
           :
           neither
           can
           it
           destroy
           the
           
             distinction
             of
             Fundamentals
             and
             not
             Fundamentals
             ,
          
           for
           the
           possibility
           of
           salvation
           allowed
           to
           any
           in
           their
           Church
           is
           built
           upon
           the
           supposition
           that
           they
           have
           all
           that
           is
           
             fundamentally
             necessary
          
           in
           order
           to
           it
           ,
           though
           there
           are
           many
           dangerous
           errours
           and
           corruptions
           in
           that
           Church
           whose
           communion
           they
           live
           in
           .
        
         
           §
           .
           16.
           
           The
           Answers
           to
           the
           first
           Question
           being
           thus
           vindicated
           ;
           
           there
           remains
           little
           to
           be
           added
           concerning
           the
           second
           .
           For
           he
           tells
           me
           ,
           
             that
             he
             agrees
             so
             far
             with
             me
             ,
             that
             every
             Christian
             is
             bound
             to
             choose
             the
             communion
             of
             the
             purest
             Church
             .
             But
             which
             that
             Church
             is
             must
             be
             seen
             by
             the
             grounds
             it
             brings
             to
             prove
             the
             doctrines
             it
             teaches
             ,
             to
             have
             been
             delivered
             by
             Christ
             and
             his
             Apostles
             .
          
           And
           to
           be
           even
           with
           him
           ,
           I
           thus
           far
           agree
           with
           him
           in
           the
           way
           of
           proof
           of
           a
           
             Churches
             purity
             ,
             viz.
          
           by
           agreement
           with
           the
           doctrine
           of
           Christ
           and
           his
           Apostles
           ;
           and
           that
           that
           Church
           is
           to
           be
           judged
           purest
           which
           shews
           the
           greatest
           evidence
           of
           that
           consent
           ;
           and
           
             that
             every
             one
             is
             bound
             to
             enquire
             which
             Church
             hath
             the
             strongest
             Motives
             for
             it
             and
             to
             embrace
             the
             communion
             of
             it
             .
          
        
         
           Being
           thus
           far
           agreed
           ,
           I
           must
           now
           enquire
           into
           what
           motives
           he
           offers
           on
           behalf
           
           of
           their
           Church
           ;
           and
           what
           method
           he
           prescribes
           for
           delivering
           ours
           .
           For
           the
           former
           ,
           he
           produces
           
             a
             large
             Catalogue
             of
             Catholick
             Motives
          
           (
           as
           he
           calls
           them
           )
           
             in
             the
             words
             of
             Dr.
          
           Taylour
           ,
           
             Liberty
             of
             Prophecy
             ,
             Sect.
          
           20.
           
           And
           I
           do
           not
           know
           a
           better
           way
           of
           answering
           them
           ,
           than
           in
           the
           words
           of
           the
           same
           eminent
           and
           learned
           Person
           ,
           which
           he
           uses
           upon
           a
           like
           occasion
           to
           his
           demonstrating
           Friend
           
             I.
             S.
          
           
           
             But
             now
             in
             my
             Conscience
             ,
             
             (
             saith
             the
             Bishop
             )
             this
             was
             unkindly
             done
             ,
             that
             when
             I
             had
             spoken
             for
             them
             what
             I
             could
             ,
             and
             more
             than
             I
             knew
             they
             had
             ever
             said
             for
             themselves
             ,
             and
             yet
             to
             save
             them
             harmless
             from
             the
             iron
             hands
             of
             a
             tyrant
             and
             unreasonable
             power
             ,
             to
             keep
             them
             from
             being
             persecuted
             for
             their
             errours
             and
             opinions
             ,
             that
             they
             should
             take
             the
             arms
             I
             had
             lent
             them
             for
             their
             defence
             ,
             and
             throw
             them
             at
             my
             head
             .
             But
             the
             best
             of
             it
             is
             ,
             though
             
               I.
               S.
            
             be
             unthankful
             ,
             yet
             the
             Weapons
             themselves
             are
             but
             wooden
             Daggers
             ,
             intended
             only
             to
             represent
             how
             the
             poor
             men
             are
             couzened
             by
             themselves
             ,
             and
             that
             under
             fair
             and
             fraudulent
             pretences
             even
             pious
             well
             meaning
             men
             ,
             men
             wise
             enough
             in
             other
             things
             may
             be
             abused
             .
             And
             though
             what
             I
             said
             ,
             was
             but
             tinsel
             and
             pretence
             ,
             imagery
             and
             whipt
             Cream
             ,
             yet
             I
             could
             not
             be
             blamed
             to
             use
             no
             better
             
             than
             the
             best
             their
             cause
             could
             bear
             :
             yet
             if
             that
             be
             the
             best
             they
             have
             to
             say
             for
             themselves
             ,
             their
             probabilities
             will
             be
             soon
             out-ballanced
             by
             one
             Scripture-testimony
             urged
             by
             Protestants
             ,
             and
             
               thou
               shalt
               not
               Worship
               any
               graven
               Images
            
             will
             out-weigh
             all
             the
             best
             and
             fairest
             imaginations
             of
             their
             Church
             .
             —
             But
             then
             
               I.
               S.
            
             might
             ,
             if
             he
             had
             pleased
             ,
             have
             considered
             ,
             that
             I
             did
             not
             intend
             to
             make
             that
             harangue
             to
             represent
             that
             the
             Roman
             Religion
             had
             probabilities
             of
             being
             true
             ,
             but
             probabilities
             that
             the
             Religion
             might
             be
             tolerated
             ,
             or
             might
             be
             endured
             :
             and
             if
             I
             was
             deceived
             it
             was
             but
             a
             well
             meant
             errour
             ,
             hereafter
             they
             shall
             speak
             for
             themselves
             ,
             only
             for
             their
             comfort
             ,
             this
             they
             might
             have
             also
             observed
             in
             that
             Book
             ,
             that
             there
             is
             not
             half
             so
             much
             excuse
             for
             the
             Papists
             ,
             as
             there
             is
             for
             the
             Anabaptists
             ,
             and
             yet
             it
             was
             but
             an
             excuse
             at
             the
             best
             .
             But
             since
             from
             me
             ,
             saith
             he
             ,
             they
             borrow
             their
             light
             Armour
             ,
             which
             is
             not
             Pistol-proof
             ;
             from
             me
             if
             they
             please
             they
             may
             borrow
             a
             remedy
             to
             undeceive
             them
             ,
             and
             that
             in
             the
             same
             kind
             and
             way
             of
             arguing
             ;
          
           for
           which
           he
           referrs
           to
           a
           letter
           written
           by
           him
           to
           a
           Gentlewoman
           seduced
           to
           the
           Church
           of
           Rome
           ;
           out
           of
           which
           I
           shall
           transcribe
           so
           much
           as
           may
           over-ballance
           the
           probabilities
           produced
           elsewhere
           by
           him
           .
        
         
           
             After
             
             directions
             given
             rather
             to
             enquire
             what
             her
             Religion
             is
             than
             what
             her
             Church
             is
             ,
             
             for
             that
             which
             is
             a
             true
             Religion
             to
             day
             ,
             will
             be
             so
             to
             morrow
             and
             for
             ever
             ,
             but
             that
             which
             is
             a
             holy
             Church
             to
             day
             ,
             may
             be
             Heretical
             at
             the
             next
             change
             ,
             or
             may
             betray
             her
             trust
             ,
             or
             obtrude
             new
             Articles
             in
             contradiction
             to
             the
             old
             ,
             &c.
             and
             shewing
             the
             unreasonablness
             of
             believing
             the
             Roman
             to
             be
             the
             Catholick
             Church
             ;
             he
             descends
             thus
             to
             particulars
             .
             You
             are
             now
             gone
             to
             a
             Church
             that
             protects
             it self
             by
             arts
             of
             subtlety
             and
             arms
             ,
             by
             violence
             and
             persecuting
             all
             that
             are
             not
             of
             their
             minds
             :
             to
             a
             Church
             in
             which
             you
             are
             to
             be
             a
             subject
             of
             the
             King
             so
             long
             as
             it
             pleases
             the
             Pope
             :
             In
             which
             you
             may
             be
             absolved
             from
             your
             Vows
             made
             to
             God
             ,
             your
             Oaths
             to
             the
             King
             ,
             your
             Promises
             to
             Men
             ,
             your
             Duty
             to
             your
             Parents
             in
             some
             cases
             :
             a
             Church
             in
             which
             men
             Pray
             to
             God
             and
             to
             Saints
             in
             the
             same
             Form
             of
             words
             in
             which
             they
             Pray
             to
             God
             ,
             as
             you
             may
             see
             in
             the
             Offices
             of
             Saints
             ,
             and
             particularly
             of
             our
             Lady
             ;
             a
             Church
             in
             which
             men
             are
             taught
             by
             most
             of
             the
             principal
             Leaders
             to
             Worship
             Images
             with
             the
             same
             Worship
             with
             which
             they
             Worship
             God
             or
             Christ
             ,
             or
             him
             or
             her
             ,
             
             whose
             Image
             it
             is
             ,
             and
             in
             which
             they
             usually
             picture
             God
             the
             Father
             and
             the
             Holy
             Trinity
             to
             the
             great
             dishonour
             of
             that
             Sacred
             mystery
             ,
             against
             the
             doctrine
             and
             practice
             of
             the
             primitive
             Church
             ,
             against
             the
             express
             doctrine
             of
             Scripture
             ,
             against
             the
             honour
             of
             ,
             a
             divine
             Attribute
             ;
             I
             mean
             the
             immensity
             and
             spirituality
             of
             the
             divine
             nature
             :
             You
             are
             gone
             to
             a
             Church
             that
             pretends
             to
             be
             infallible
             ,
             and
             yet
             is
             infinitely
             deceived
             in
             many
             particulars
             ,
             and
             yet
             endures
             no
             contradiction
             ,
             and
             is
             impatient
             her
             Children
             should
             enquire
             into
             any
             thing
             her
             Priests
             obtrude
             .
             You
             are
             gone
             from
             receiving
             the
             whole
             Sacrament
             to
             receive
             it
             but
             half
             ,
             from
             Christs
             Institution
             to
             a
             human
             Invention
             ,
             from
             Scripture
             to
             uncertain
             Traditions
             ,
             and
             from
             ancient
             Tradition
             to
             new
             pretences
             ,
             from
             Prayers
             which
             ye
             understood
             to
             Prayers
             which
             ye
             understand
             not
             ,
             from
             confidence
             in
             God
             to
             rely
             upon
             Creatures
             ,
             from
             intire
             dependance
             upon
             inward-acts
             ,
             to
             a
             dangerous
             temptation
             of
             resting
             too
             much
             in
             outward
             ministeries
             in
             the
             external
             work
             of
             Sacraments
             and
             Sacramentals
             .
             You
             are
             gone
             from
             a
             Church
             whose
             Worshipping
             is
             simple
             ,
             Christian
             and
             Apostolical
             ,
             to
             a
             Church
             where
             mens
             Consciences
             are
             
             loaden
             with
             a
             burden
             of
             Ceremonies
             ,
             greater
             than
             that
             in
             the
             dayes
             of
             the
             Jewish
             Religion
             (
             for
             the
             Ceremonial
             of
             the
             Church
             of
             Rome
             is
             a
             great
             Book
             in
             Folio
             .
             )
             You
             are
             gone
             from
             a
             Church
             where
             you
             were
             exhorted
             to
             read
             the
             Word
             of
             God
             ,
             the
             Holy
             Scriptures
             ,
             from
             whence
             you
             sound
             instruction
             ,
             institution
             ,
             comfort
             ,
             reproof
             ,
             a
             treasure
             of
             all
             excellencies
             ,
             to
             a
             Church
             that
             seals
             up
             that
             Fountain
             from
             you
             ,
             and
             gives
             you
             drink
             by
             drops
             out
             of
             such
             Cisterns
             as
             they
             first
             make
             and
             then
             stain
             and
             then
             reach
             out
             :
             and
             if
             it
             be
             told
             you
             ,
             that
             some
             men
             abuse
             Scripture
             ,
             it
             is
             true
             ,
             for
             if
             your
             Priests
             had
             not
             abused
             Scripture
             ,
             they
             could
             not
             thus
             have
             abused
             you
             ;
             but
             there
             is
             no
             necessity
             they
             should
             ,
             and
             you
             need
             not
             unless
             you
             list
             ;
             any
             more
             than
             you
             need
             to
             abuse
             the
             Sacrament
             or
             Decrees
             of
             the
             Church
             ,
             or
             the
             messages
             of
             your
             friend
             ,
             or
             the
             Letters
             you
             receive
             ,
             or
             the
             Laws
             of
             the
             Land
             ,
             all
             which
             are
             lyable
             to
             be
             abused
             by
             evil
             persons
             ,
             but
             not
             by
             good
             people
             and
             modest
             understandings
             .
             It
             is
             now
             become
             a
             part
             of
             your
             Religion
             to
             be
             Ignorant
             ,
             to
             walk
             in
             blindness
             ,
             to
             believe
             the
             man
             that
             hears
             your
             Confessions
             ,
             to
             hear
             none
             but
             him
             ,
             not
             to
             hear
             God
             speaking
             but
             by
             him
             ,
             and
             so
             you
             
             are
             lyable
             to
             be
             abused
             by
             him
             ,
             as
             he
             please
             ,
             without
             remedy
             .
             You
             are
             gone
             from
             us
             ,
             where
             you
             are
             only
             taught
             to
             worship
             God
             through
             Jesus
             Christ
             ,
             and
             now
             you
             are
             taught
             to
             Worship
             Saints
             and
             Angels
             ,
             with
             a
             Worship
             at
             least
             dangerous
             and
             in
             some
             things
             proper
             to
             God
             ;
             for
             your
             Church
             Worships
             the
             
               V.
               Mary
            
             with
             burning
             Incense
             and
             Candles
             to
             her
             ,
             and
             you
             give
             her
             presents
             which
             by
             the
             consent
             of
             all
             Nations
             used
             to
             be
             esteemed
             a
             Worship
             peculiar
             to
             God
             ,
             and
             it
             is
             the
             same
             thing
             which
             was
             condemned
             in
             the
             Collyridians
             ,
             who
             offered
             a
             Cake
             to
             the
             
               V.
               Mary
            
             .
             A
             Candle
             and
             a
             Cake
             make
             no
             difference
             in
             the
             Worship
             ;
             and
             your
             joyning
             God
             and
             the
             Saints
             is
             like
             the
             device
             of
             them
             that
             fought
             for
             King
             and
             Parliament
             ,
             the
             latter
             destroys
             the
             former
             .
             To
             which
             he
             subjoynes
             ,
             that
             the
             points
             of
             difference
             between
             us
             and
             the
             Church
             of
             Rome
             ,
             are
             such
             as
             do
             evidently
             serve
             the
             ends
             of
             Covetousness
             and
             Ambition
             in
             them
             :
             and
             that
             very
             many
             of
             her
             Doctrines
             are
             very
             ill
             Friends
             to
             a
             good
             life
             ,
             and
             that
             our
             Religion
             is
             incomparably
             beyond
             theirs
             in
             point
             of
             safety
             :
             as
             in
             point
             of
             Praying
             to
             God
             alone
             and
             without
             Images
             ,
             relying
             on
             God
             as
             infallible
             ,
             which
             are
             surely
             lawful
             ;
             but
             
             it
             is
             at
             least
             hugely
             disputable
             and
             not
             at
             all
             certain
             that
             any
             man
             or
             society
             of
             men
             can
             be
             infallible
             ,
             that
             we
             may
             put
             our
             trust
             in
             Saints
             ,
             or
             Worship
             Images
             ,
             &c.
             
             From
             whence
             he
             concludes
             ;
             So
             that
             unless
             you
             mean
             to
             preferr
             a
             danger
             before
             safety
             ,
             temptation
             to
             unholiness
             before
             a
             severe
             and
             holy
             Religion
             ,
             unless
             you
             mean
             to
             lose
             the
             benefit
             of
             yours
             prayers
             by
             praying
             what
             you
             perceive
             not
             ,
             and
             the
             benefit
             of
             the
             Sacrament
             in
             great
             degrees
             by
             falling
             from
             Christs
             Institution
             ,
             and
             taking
             half
             instead
             of
             all
             ;
             unless
             you
             desire
             to
             provoke
             God
             to
             jealousie
             by
             Images
             ,
             and
             man
             to
             jealousie
             in
             professing
             a
             Religion
             in
             which
             you
             may
             in
             many
             cases
             have
             leave
             to
             forfeit
             your
             faith
             and
             lawful
             trust
             ;
             unless
             you
             will
             choose
             a
             Catechism
             without
             the
             second
             Commandment
             ,
             and
             a
             faith
             that
             grows
             bigger
             or
             lesser
             as
             men
             please
             ,
             and
             a
             hope
             that
             in
             many
             degrees
             relyes
             on
             men
             and
             vain
             confidences
             ,
             and
             a
             Charity
             that
             damns
             all
             the
             world
             but
             your selves
             ,
             unless
             you
             will
             do
             all
             this
             ,
             that
             is
             ,
             suffer
             an
             abuse
             in
             your
             Prayers
             ,
             in
             the
             Sacrament
             ,
             in
             the
             commandments
             ,
             in
             faith
             ,
             in
             hope
             ,
             in
             Charity
             ,
             in
             the
             Communion
             of
             Saints
             ,
             and
             your
             duty
             to
             your
             Supream
             ,
             you
             must
             return
             to
             the
             bosome
             of
             your
             Mother
             the
             Church
             of
             England
             ,
             and
             I
             doubt
             
             not
             but
             you
             will
             find
             the
             comfort
             of
             it
             in
             all
             your
             life
             ,
             and
             in
             the
             day
             of
             your
             death
             ,
             and
             in
             the
             day
             of
             Judgement
             .
          
        
         
           Thus
           far
           that
           excellent
           person
           ,
           and
           I
           leave
           you
           now
           to
           judge
           between
           the
           Motives
           on
           both
           sides
           ,
           as
           they
           are
           laid
           down
           by
           him
           whom
           my
           Adversary
           appeals
           to
           ,
           and
           I
           must
           thank
           him
           for
           the
           kindness
           of
           mentioning
           him
           against
           me
           ,
           without
           which
           I
           had
           wanted
           so
           good
           a
           representation
           of
           the
           Motives
           of
           either
           side
           ,
           and
           so
           full
           an
           Answer
           to
           the
           pretences
           brought
           for
           the
           Church
           of
           Rome
           .
           The
           other
           Motives
           which
           he
           adds
           of
           
             Fathers
             ,
             Councils
          
           and
           Tradition
           ,
           he
           knows
           are
           utterly
           denyed
           by
           us
           ;
           and
           I
           wonder
           he
           should
           insist
           upon
           them
           ,
           since
           in
           the
           matters
           of
           our
           debate
           ,
           Antiquity
           is
           so
           evidently
           of
           our
           side
           ,
           as
           against
           Worship
           of
           Images
           and
           Saints
           ,
           against
           Purgatory
           ,
           Transubstantiation
           ,
           Prayers
           in
           an
           unknown
           tongue
           ,
           and
           he
           thinks
           it
           no
           great
           matter
           to
           allow
           us
           
             a
             thousand
             years
          
           against
           communion
           in
           one
           kind
           ;
           and
           yet
           all
           this
           while
           
             Scripture
             ,
             Fathers
             ,
             Councils
          
           ,
           and
           Tradition
           are
           all
           on
           their
           side
           .
           For
           the
           
             testimony
             of
             the
             present
             Church
          
           ;
           we
           deny
           that
           
             S.
             Austin
          
           speaks
           of
           it
           as
           of
           it self
           sufficient
           ;
           and
           though
           he
           did
           ,
           that
           concerns
           not
           the
           
             Roman
             Church
          
           any
           more
           than
           other
           parts
           of
           the
           
             Catholick
             Church
          
           ;
           and
           he
           may
           assoon
           prove
           Tyber
           
           to
           be
           the
           Ocean
           ,
           or
           
             S.
             Peters
          
           at
           Rome
           to
           have
           been
           before
           the
           Temple
           at
           Hierusalem
           ,
           as
           prove
           the
           
             Roman
             Church
          
           to
           be
           the
           
             Catholick
             Church
          
           ,
           or
           the
           Mother
           of
           all
           others
           .
        
         
           §
           .
           17.
           
           But
           I
           must
           conclude
           ,
           
           with
           
             the
             method
             he
             prescribes
             to
             you
          
           for
           satisfaction
           from
           me
           ;
           which
           is
           
             not
             to
             meddle
             with
             particular
             disputes
             ,
          
           (
           which
           we
           know
           very
           well
           the
           reason
           of
           )
           
             but
             to
             call
             upon
             me
             for
             a
             Catalogue
             of
             our
             grounds
             ,
             and
             to
             bring
             things
             to
             Grounds
             and
             Principles
          
           (
           as
           they
           have
           learnt
           to
           Cant
           of
           late
           )
           
             and
             then
          
           ,
           he
           saith
           ,
           
             Controversie
             will
             soon
             be
             at
             an
             end
             .
          
           I
           should
           be
           glad
           to
           see
           it
           so
           ;
           notwithstanding
           his
           Friend
           
             I.
             S.
          
           accounts
           it
           so
           
             noble
             a
             Science
          
           ,
           unless
           he
           hath
           changed
           his
           mind
           ,
           since
           for
           so
           many
           years
           now
           ,
           he
           hath
           failed
           in
           the
           Defence
           of
           his
           Demonstrations
           .
           But
           to
           satisfie
           the
           men
           of
           Principles
           ,
           and
           to
           let
           them
           see
           we
           can
           do
           more
           
             than
             find
             fault
             with
             their
             Religion
             ,
          
           I
           shall
           give
           an
           account
           of
           the
           faith
           of
           Protestants
           in
           the
           way
           of
           Principles
           ;
           and
           of
           the
           reason
           of
           our
           rejecting
           their
           impositions
           ,
           which
           is
           all
           we
           can
           understand
           by
           
             Negative
             Points
          
           ;
           and
           if
           we
           can
           give
           an
           account
           of
           the
           
             Christian
             faith
          
           independently
           on
           their
           
             Churches
             Authority
          
           and
           Infallibility
           it
           evidently
           follows
           that
           cannot
           be
           the
           foundation
           of
           faith
           ;
           and
           so
           we
           may
           be
           very
           
           
             good
             Christians
          
           without
           having
           any
           thing
           to
           do
           with
           the
           Church
           of
           Rome
           .
           And
           I
           know
           no
           other
           Answer
           necessary
           ,
           not
           only
           to
           this
           present
           demand
           ,
           but
           to
           a
           Book
           called
           
             Protestants
             without
             Principles
          
           ,
           the
           falsity
           of
           which
           will
           appear
           by
           what
           follows
           .
        
      
       
         
         
           Principles
           Agreed
           on
           both
           sides
           .
        
         
           1.
           
           THat
           there
           is
           a
           God
           from
           whom
           man
           ,
           and
           all
           other
           Creatures
           had
           their
           Being
           .
        
         
           2.
           
           That
           the
           notion
           of
           God
           doth
           imply
           that
           he
           is
           a
           Being
           absolutely
           perfect
           ,
           and
           therefore
           Justice
           ,
           Goodness
           ,
           Wisdom
           ,
           and
           Truth
           must
           be
           in
           him
           to
           the
           highest
           degree
           of
           perfection
           .
        
         
           3.
           
           That
           man
           receiving
           his
           Being
           from
           God
           ,
           is
           thereby
           bound
           to
           obey
           his
           will
           ,
           and
           consequently
           is
           lyable
           to
           punishment
           in
           case
           of
           disobedience
           .
        
         
           4.
           
           That
           in
           order
           to
           mans
           obeying
           the
           will
           of
           God
           ,
           it
           is
           necessary
           that
           he
           know
           what
           it
           is
           ;
           for
           which
           some
           manifestation
           of
           the
           will
           of
           God
           is
           necessary
           ,
           both
           that
           man
           may
           know
           what
           he
           hath
           to
           do
           ,
           and
           
           that
           God
           may
           justly
           punish
           him
           if
           he
           do
           it
           not
           .
        
         
           5.
           
           Whatever
           God
           reveals
           to
           man
           is
           infallibly
           true
           ,
           and
           being
           intended
           for
           the
           rule
           of
           mans
           obedience
           may
           be
           certainly
           known
           to
           be
           his
           Will.
           
        
         
           6.
           
           God
           cannot
           act
           contrary
           to
           those
           essential
           Attributes
           of
           Justice
           ,
           Wisdom
           ,
           Goodness
           and
           Truth
           in
           any
           way
           which
           he
           makes
           choice
           of
           ,
           to
           make
           known
           his
           will
           unto
           man
           by
           .
        
         
           
             These
             thing
             being
             agreed
             on
             both
             sides
             ,
             we
             are
             now
             to
             inquire
             into
             the
             particular
             wayes
             which
             God
             hath
             made
             choice
             of
             for
             revealing
             his
             will
             to
             mankind
             .
          
           
             1.
             
             AN
             entire
             obedience
             to
             the
             will
             of
             God
             being
             agreed
             ,
             to
             be
             the
             condition
             of
             mans
             happiness
             no
             other
             way
             of
             Revelation
             is
             in
             it self
             necessary
             ,
             to
             that
             end
             ,
             than
             such
             whereby
             man
             may
             know
             what
             the
             will
             of
             God
             is
             .
          
           
             2.
             
             Man
             being
             framed
             a
             rational
             Creature
             ,
             capable
             of
             reflecting
             upon
             himself
             ,
             may
             antecedently
             to
             any
             external
             Revelation
             ,
             certainly
             know
             the
             Being
             
             of
             God
             ,
             and
             his
             dependence
             upon
             him
             ;
             and
             those
             things
             which
             are
             naturally
             pleasing
             unto
             him
             ,
             else
             there
             could
             be
             no
             such
             thing
             as
             a
             Law
             of
             Nature
             ,
             or
             any
             principles
             of
             Natural
             Religion
             .
          
           
             3.
             
             All
             supernatural
             and
             external
             Revelation
             ,
             must
             suppose
             the
             truth
             of
             natural
             Religion
             ;
             for
             unless
             we
             be
             antecedently
             certain
             that
             there
             is
             a
             God
             ,
             and
             that
             we
             are
             capable
             of
             knowing
             him
             ,
             it
             is
             impossible
             to
             be
             certain
             that
             God
             hath
             revealed
             his
             will
             to
             us
             by
             any
             supernatural
             means
             .
          
           
             4.
             
             Nothing
             ought
             to
             be
             admitted
             for
             Divine
             Revelation
             which
             overthrows
             the
             certainty
             of
             those
             Principles
             which
             must
             be
             antecedently
             supposed
             to
             all
             Divine
             Revelation
             .
             For
             that
             were
             to
             overthrow
             the
             means
             whereby
             we
             are
             to
             Judge
             concerning
             the
             truth
             of
             any
             Divine
             Revelation
             .
          
           
             5.
             
             There
             can
             be
             no
             other
             means
             imagined
             ,
             whereby
             we
             are
             to
             judge
             of
             the
             truth
             of
             Divine
             Revelation
             ,
             but
             a
             Faculty
             in
             us
             of
             discerning
             truth
             and
             falshood
             in
             matters
             proposed
             to
             our
             belief
             ,
             which
             if
             we
             do
             not
             exercise
             in
             Judging
             the
             truth
             of
             Divine
             Revelation
             ,
             we
             must
             be
             imposed
             upon
             by
             every
             thing
             which
             pretends
             to
             be
             so
             .
          
           
           
             6.
             
             The
             pretence
             of
             Infallibility
             in
             any
             person
             or
             Society
             of
             men
             ,
             must
             be
             Judged
             in
             the
             same
             way
             ,
             that
             the
             truth
             of
             a
             Divine
             Revelation
             is
             ,
             for
             that
             Infallibility
             being
             challenged
             by
             vertue
             of
             a
             supernatural
             assistance
             ,
             and
             for
             that
             end
             to
             assure
             men
             what
             the
             will
             of
             God
             is
             ,
             the
             same
             means
             must
             be
             used
             for
             the
             trial
             of
             that
             ,
             as
             for
             any
             other
             supernatural
             way
             of
             Gods
             making
             known
             his
             Will
             to
             men
             .
          
           
             7.
             
             It
             being
             in
             the
             power
             of
             God
             to
             make
             choice
             of
             several
             wayes
             of
             revealing
             his
             will
             to
             us
             ,
             we
             ought
             not
             to
             dispute
             from
             the
             Attributes
             of
             God
             the
             necessity
             of
             one
             particular
             way
             to
             the
             Exclusion
             of
             all
             others
             ,
             but
             we
             ought
             to
             enquire
             what
             way
             God
             himself
             hath
             chosen
             :
             and
             whatever
             he
             hath
             done
             ,
             we
             are
             sure
             cannot
             be
             repugnant
             to
             Infinite
             Justice
             ,
             Wisdome
             ,
             Goodness
             ,
             and
             Truth
             .
          
           
             8.
             
             Whatever
             way
             is
             capable
             of
             certainly
             conveying
             the
             will
             of
             God
             to
             us
             ,
             may
             be
             made
             choice
             of
             by
             him
             for
             the
             means
             of
             making
             known
             his
             will
             in
             order
             to
             the
             happiness
             of
             mankind
             ;
             so
             that
             no
             Argument
             can
             be
             sufficient
             
               a
               priori
            
             to
             prove
             ,
             that
             God
             cannot
             choose
             any
             particular
             way
             to
             reveal
             his
             mind
             by
             ,
             but
             such
             which
             evidently
             proves
             the
             insufficiency
             
             of
             that
             means
             for
             conveying
             the
             Will
             of
             God
             to
             us
             .
          
           
             9.
             
             There
             are
             several
             wayes
             conceivable
             by
             us
             ,
             how
             God
             may
             make
             known
             his
             Will
             to
             us
             ,
             either
             by
             immediate
             voice
             from
             Heaven
             ,
             or
             inward
             inspiration
             to
             every
             particular
             person
             ;
             or
             inspiring
             some
             to
             speak
             personally
             to
             others
             ,
             or
             assisting
             them
             with
             an
             infallible
             spirit
             in
             Writing
             such
             Books
             ,
             which
             shall
             contain
             the
             Will
             of
             God
             for
             the
             Benefit
             of
             distant
             Persons
             and
             future
             Ages
             .
          
           
             10.
             
             If
             the
             Will
             of
             God
             cannot
             be
             sufficiently
             declared
             to
             men
             by
             Writing
             ,
             it
             must
             either
             be
             because
             no
             Writing
             can
             be
             intelligible
             enough
             for
             that
             end
             ,
             or
             that
             it
             can
             never
             be
             known
             to
             be
             Written
             by
             men
             infallibly
             assisted
             ;
             the
             former
             is
             repugnant
             to
             common
             sense
             ,
             for
             words
             are
             equally
             capable
             of
             being
             understood
             ,
             spoken
             ,
             or
             written
             ,
             the
             latter
             overthrows
             the
             possibility
             of
             the
             Scriptures
             being
             known
             to
             be
             the
             Word
             of
             God.
             
          
           
             11.
             
             It
             is
             agreed
             among
             all
             Christians
             that
             although
             God
             in
             the
             first
             Ages
             of
             the
             World
             did
             reveal
             his
             mind
             to
             men
             immediately
             by
             a
             voice
             or
             secret
             inspirations
             ,
             yet
             afterwards
             he
             did
             communicate
             his
             mind
             to
             some
             immediately
             
             inspired
             to
             Write
             his
             Will
             in
             Books
             to
             be
             preserved
             for
             the
             benefit
             of
             future
             Ages
             ,
             and
             particularly
             that
             these
             Books
             of
             the
             New
             Testament
             which
             we
             now
             Receive
             were
             so
             Written
             by
             the
             Apostles
             and
             Disciples
             of
             Jesus
             Christ.
             
          
           
             12.
             
             Such
             Writings
             having
             been
             received
             by
             the
             Christian
             Church
             of
             the
             first
             Ages
             as
             Divine
             and
             Infallible
             ,
             and
             being
             delivered
             down
             as
             such
             to
             us
             by
             an
             universal
             consent
             of
             all
             Ages
             since
             ,
             they
             ought
             to
             be
             owned
             by
             us
             as
             the
             certain
             rule
             of
             faith
             ;
             whereby
             we
             are
             to
             Judge
             what
             the
             Will
             of
             God
             is
             in
             order
             to
             our
             Salvation
             ,
             unless
             it
             appear
             with
             an
             evidence
             equal
             to
             that
             whereby
             we
             believe
             those
             Books
             to
             be
             the
             Word
             of
             God
             ,
             that
             they
             were
             never
             intended
             for
             that
             end
             ,
             because
             of
             their
             obscurity
             or
             imperfection
             .
          
           
             13.
             
             Although
             we
             cannot
             argue
             against
             any
             particular
             way
             of
             Revelation
             from
             the
             necessary
             Attributes
             of
             God
             ,
             yet
             such
             a
             way
             as
             writing
             being
             made
             choice
             of
             by
             him
             ,
             we
             may
             justly
             say
             ,
             that
             it
             is
             repugnant
             to
             the
             nature
             of
             the
             design
             ,
             and
             the
             Wisdom
             and
             Goodness
             of
             God
             to
             give
             infallible
             assurance
             to
             persons
             in
             Writing
             his
             Will
             ,
             for
             the
             benefit
             of
             Mankind
             ,
             if
             those
             Writings
             may
             not
             be
             understood
             by
             all
             
             persons
             who
             sincerely
             endeavour
             to
             know
             the
             meaning
             of
             them
             in
             all
             such
             things
             as
             are
             necessary
             for
             their
             salvation
             .
          
           
             14.
             
             To
             suppose
             the
             Books
             so
             Written
             to
             be
             imperfect
             ,
             
               i.
               e.
            
             that
             any
             things
             necessary
             to
             be
             believed
             or
             practised
             are
             not
             contained
             in
             them
             ,
             is
             either
             to
             charge
             the
             first
             Author
             of
             them
             with
             fraud
             ,
             and
             not
             delivering
             his
             whole
             mind
             ,
             or
             the
             Writers
             with
             insincerity
             in
             not
             setting
             it
             down
             ,
             and
             the
             whole
             Christian
             Church
             of
             the
             first
             Ages
             with
             folly
             ,
             in
             believing
             the
             Fulness
             and
             Prefection
             of
             the
             Scriptures
             in
             order
             to
             Salvation
             .
          
           
             15.
             
             These
             Writings
             being
             owned
             as
             containing
             in
             them
             the
             whole
             Will
             of
             God
             so
             plainly
             revealed
             ,
             that
             no
             sober
             enquirer
             can
             miss
             of
             what
             is
             necessary
             for
             salvation
             ;
             there
             can
             be
             no
             necessity
             supposed
             of
             any
             infallible
             society
             of
             men
             either
             to
             attest
             or
             explain
             these
             Writings
             among
             Christians
             ,
             any
             more
             than
             there
             was
             for
             some
             Ages
             before
             Christ
             of
             such
             a
             Body
             of
             men
             among
             the
             Iews
             ,
             to
             attest
             or
             explain
             to
             them
             the
             Writings
             of
             Moses
             or
             the
             Prophets
             .
          
           
           
             16.
             
             There
             can
             be
             no
             more
             intolerable
             usurpation
             upon
             the
             faith
             of
             Christians
             ,
             than
             for
             any
             Person
             or
             Society
             of
             men
             to
             pretend
             to
             an
             assistance
             ,
             as
             infallible
             in
             what
             they
             propose
             as
             was
             in
             Christ
             or
             his
             Apostles
             ,
             without
             giving
             an
             equal
             degree
             of
             evidence
             ,
             that
             they
             are
             so
             assisted
             as
             Christ
             and
             his
             Apostles
             did
             ,
             viz.
             by
             miracles
             as
             great
             ,
             publick
             ,
             and
             convincing
             as
             theirs
             were
             ,
             by
             which
             I
             mean
             ,
             such
             as
             are
             wrought
             by
             those
             very
             persons
             who
             challeng
             this
             infallibility
             ,
             and
             with
             a
             design
             for
             the
             conviction
             of
             those
             who
             doe
             not
             believe
             it
             .
          
           
             17.
             
             Nothing
             can
             be
             more
             absurd
             than
             to
             pretend
             the
             necessity
             of
             such
             an
             infallible
             commission
             and
             assistance
             to
             assure
             us
             of
             the
             truth
             of
             these
             writings
             ,
             and
             to
             interpret
             them
             ,
             and
             at
             the
             same
             time
             to
             prove
             that
             commission
             from
             those
             writings
             ,
             from
             which
             we
             are
             told
             nothing
             can
             be
             certainly
             deduced
             ,
             such
             an
             assistance
             not
             being
             supposed
             ;
             or
             to
             pretend
             that
             infallibility
             in
             a
             body
             of
             men
             ,
             is
             not
             as
             lyable
             to
             doubts
             and
             disputes
             as
             in
             those
             books
             from
             whence
             only
             they
             derive
             their
             infallibility
             .
          
           
             18.
             
             There
             can
             be
             no
             hazard
             to
             any
             person
             in
             mistaking
             the
             meaning
             of
             any
             particular
             place
             in
             those
             books
             ,
             supposing
             he
             use
             ,
             the
             best
             means
             for
             understanding
             them
             ,
             comparable
             to
             that
             which
             every
             one
             runs
             ,
             who
             believes
             any
             person
             
             or
             society
             of
             men
             to
             be
             infallible
             who
             are
             not
             :
             for
             in
             this
             latter
             he
             runs
             unavoidably
             into
             one
             great
             errour
             ,
             and
             by
             that
             may
             be
             led
             into
             a
             thousand
             ,
             but
             in
             the
             former
             God
             hath
             promised
             either
             he
             shall
             not
             erre
             ,
             or
             he
             shall
             not
             be
             damned
             for
             it
             .
          
           
             19.
             
             The
             assistance
             which
             God
             hath
             promised
             to
             those
             who
             sincerely
             desire
             to
             know
             his
             will
             ,
             may
             give
             them
             greater
             assurance
             of
             the
             truth
             of
             what
             is
             contained
             in
             the
             bookes
             of
             Scripture
             ,
             than
             it
             is
             possible
             for
             the
             greatest
             infallibility
             in
             any
             other
             persons
             to
             doe
             ,
             supposing
             they
             have
             not
             such
             assurance
             of
             their
             infallibility
             .
          
           
             20.
             
             No
             mans
             faith
             can
             therefore
             be
             infallible
             meerly
             because
             the
             Proponent
             is
             said
             to
             be
             infallible
             ;
             because
             the
             nature
             of
             Assent
             doth
             not
             depend
             upon
             the
             objective
             infallibility
             of
             any
             thing
             without
             us
             ,
             but
             is
             agreeable
             to
             the
             evidence
             we
             have
             of
             it
             in
             our
             minds
             ;
             for
             assent
             is
             not
             built
             on
             the
             nature
             of
             things
             but
             their
             evidence
             to
             us
             .
          
           
             21.
             
             It
             is
             therefore
             necessary
             in
             order
             to
             an
             infallible
             assent
             ,
             that
             every
             particular
             person
             be
             infallibly
             assisted
             in
             Judging
             of
             the
             matters
             proposed
             to
             him
             to
             be
             believed
             ,
             so
             that
             the
             ground
             on
             which
             a
             necessity
             of
             some
             external
             infallible
             Proponent
             
             is
             asserted
             ,
             must
             rather
             make
             every
             particular
             person
             infallible
             ,
             if
             no
             divine
             faith
             can
             be
             without
             an
             infallible
             assent
             ,
             and
             so
             renders
             any
             other
             infallibility
             useless
             .
          
           
             22.
             
             If
             no
             particular
             person
             be
             infallible
             in
             the
             assent
             he
             gives
             to
             matters
             proposed
             by
             others
             to
             him
             ,
             then
             no
             man
             can
             be
             infallibly
             sure
             that
             the
             Church
             is
             infallible
             ;
             and
             so
             the
             Churches
             infallibility
             can
             signifie
             nothing
             to
             our
             infallible
             assurance
             without
             an
             equal
             infallibility
             in
             our selves
             in
             the
             belief
             of
             it
             .
          
           
             23.
             
             The
             infallibility
             of
             every
             particular
             person
             being
             not
             asserted
             by
             those
             ,
             who
             plead
             for
             the
             infallibility
             of
             a
             Church
             ,
             and
             the
             one
             rendring
             the
             other
             useless
             (
             for
             if
             every
             person
             be
             infallible
             ,
             what
             need
             any
             representative
             Church
             to
             be
             so
             )
             and
             the
             infallibility
             of
             a
             Church
             being
             of
             no
             effect
             ,
             if
             every
             person
             be
             not
             infallible
             in
             the
             belief
             of
             it
             ,
             we
             are
             farther
             to
             inquire
             what
             certainty
             men
             may
             have
             in
             matters
             of
             faith
             ,
             supposing
             no
             external
             proponent
             to
             be
             infallible
             .
          
           
             24.
             
             There
             are
             different
             degrees
             of
             certainty
             to
             be
             attained
             according
             to
             the
             different
             degrees
             of
             evidence
             ,
             and
             measure
             of
             divine
             assistance
             ;
             but
             every
             Christian
             by
             the
             use
             of
             his
             reason
             ,
             and
             common
             helps
             of
             Grace
             may
             attain
             to
             so
             
             great
             a
             degree
             of
             certainty
             ,
             from
             the
             convincing
             arguments
             of
             the
             Christian
             Religion
             and
             authority
             of
             the
             Scriptures
             ,
             that
             on
             the
             same
             grounds
             on
             which
             men
             doubt
             of
             the
             truth
             of
             them
             ,
             they
             may
             as
             well
             doubt
             of
             the
             truth
             of
             those
             things
             which
             they
             Judge
             to
             be
             most
             evident
             to
             sense
             or
             reason
             .
          
           
             25.
             
             No
             man
             who
             firmly
             assents
             to
             any
             thing
             as
             true
             ,
             can
             at
             the
             same
             time
             entertaine
             any
             suspition
             of
             the
             falshood
             of
             it
             ,
             for
             that
             were
             to
             make
             him
             certain
             and
             uncertain
             of
             the
             same
             thing
             :
             it
             is
             therefore
             absurd
             to
             say
             ,
             that
             those
             who
             are
             certain
             of
             what
             they
             believe
             ,
             may
             at
             the
             same
             time
             not
             know
             but
             it
             may
             be
             false
             ,
             which
             is
             an
             apparent
             contradiction
             and
             overthrowes
             any
             faculty
             in
             us
             of
             judging
             of
             truth
             or
             falshood
             .
          
           
             26.
             
             Whatever
             necessarily
             proves
             a
             thing
             to
             be
             true
             ,
             doth
             at
             the
             same
             time
             prove
             it
             impossible
             to
             be
             false
             ;
             because
             it
             is
             impossible
             the
             same
             thing
             should
             be
             true
             and
             false
             at
             the
             same
             time
             .
             Therefore
             they
             who
             assent
             firmly
             to
             the
             doctrine
             of
             the
             Gospel
             as
             true
             ,
             doe
             thereby
             declare
             their
             belief
             of
             the
             Impossibility
             of
             the
             falshood
             of
             it
             .
          
           
             27.
             
             The
             nature
             of
             certainty
             doth
             receive
             several
             names
             ,
             either
             according
             to
             the
             nature
             of
             the
             proof
             or
             the
             degrees
             
             of
             the
             assent
             .
             Thus
             
               moral
               certainty
            
             may
             be
             so
             called
             ,
             either
             as
             it
             is
             opposed
             to
             
               Mathematical
               evidence
            
             ,
             but
             implying
             a
             firme
             assent
             upon
             the
             highest
             evidence
             ,
             that
             Moral
             things
             can
             receive
             :
             or
             as
             it
             is
             opposed
             to
             a
             higher
             degree
             of
             certainty
             in
             the
             same
             kind
             ;
             so
             Moral
             certainty
             implies
             only
             greater
             probabilities
             of
             one
             side
             than
             the
             other
             ;
             in
             the
             former
             sense
             we
             assert
             the
             certainty
             of
             Christian
             faith
             to
             be
             moral
             ,
             but
             not
             only
             in
             the
             latter
             .
          
           
             28.
             
             A
             Christian
             being
             thus
             certain
             to
             the
             highest
             degree
             of
             a
             firme
             assent
             that
             the
             Scriptures
             are
             the
             word
             of
             God
             ,
             his
             faith
             is
             thereby
             resolved
             into
             the
             Scriptures
             as
             into
             the
             rule
             and
             measure
             of
             what
             he
             is
             to
             believe
             ,
             as
             it
             is
             into
             the
             veracity
             of
             God
             as
             the
             ground
             of
             his
             believing
             what
             is
             therein
             contained
             .
          
           
             29.
             
             No
             Christian
             can
             be
             obliged
             under
             any
             pretence
             of
             infallibility
             to
             believe
             any
             thing
             as
             a
             matter
             of
             faith
             ,
             but
             what
             was
             revealed
             by
             God
             himself
             in
             that
             book
             wherein
             he
             believes
             his
             will
             to
             be
             contained
             ,
             and
             consequently
             is
             bound
             to
             reject
             whatsoever
             is
             offered
             to
             be
             imposed
             upon
             his
             faith
             ,
             which
             hath
             no
             foundation
             in
             Scripture
             ,
             or
             is
             contrary
             thereto
             ;
             which
             rejection
             is
             no
             making
             
               Negative
               Articles
               of
               faith
            
             ,
             but
             only
             applying
             the
             general
             grounds
             of
             faith
             to
             particular
             
             instances
             ,
             as
             because
             I
             believe
             nothing
             necessary
             to
             salvation
             ,
             but
             what
             is
             contained
             in
             Scripture
             ,
             therefore
             no
             such
             particular
             things
             which
             neither
             are
             there
             nor
             can
             be
             deduced
             thence
             .
          
           
             30.
             
             There
             can
             be
             no
             better
             way
             to
             prevent
             mens
             mistakes
             in
             the
             sense
             of
             Scripture
             ,
             (
             which
             men
             being
             fallible
             are
             subject
             to
             )
             than
             the
             considering
             the
             consequence
             of
             mistaking
             in
             a
             matter
             wherein
             their
             salvation
             is
             concerned
             :
             And
             there
             can
             be
             no
             sufficient
             reason
             given
             why
             that
             may
             not
             serve
             in
             matters
             of
             faith
             ,
             which
             God
             himself
             hath
             made
             use
             of
             ,
             as
             the
             means
             to
             keep
             men
             from
             sin
             in
             their
             lives
             :
             unless
             any
             imagine
             that
             errours
             in
             opinion
             are
             far
             more
             dangerous
             to
             mens
             souls
             ,
             than
             a
             vitious
             life
             is
             ,
             and
             therefore
             God
             is
             bound
             to
             take
             more
             care
             to
             prevent
             the
             one
             than
             the
             other
             .
          
        
         
           
             It
             followeth
             that
             ,
          
           
             1.
             
             There
             is
             no
             necessity
             at
             all
             ,
             or
             use
             of
             an
             infallible
             Society
             of
             men
             to
             assure
             men
             of
             the
             truth
             of
             those
             things
             ,
             which
             they
             may
             be
             certain
             without
             ,
             and
             cannot
             have
             any
             greater
             assurance
             ,
             supposing
             such
             infallibility
             to
             be
             in
             them
             .
          
           
             2.
             
             The
             infallibility
             of
             that
             Society
             of
             men
             ,
             who
             call
             themselves
             the
             Catholick
             
             Church
             ,
             must
             be
             examined
             by
             the
             same
             faculties
             in
             man
             ,
             the
             same
             rules
             of
             tryal
             ,
             the
             same
             motives
             by
             which
             the
             infallibility
             of
             any
             divine
             revelation
             is
             .
          
           
             3.
             
             The
             less
             convincing
             the
             miracles
             ,
             the
             more
             doubtful
             the
             marks
             ,
             the
             more
             obscure
             the
             sense
             of
             either
             what
             is
             called
             the
             Catholick
             Church
             or
             declared
             by
             it
             ,
             the
             less
             reason
             hath
             any
             Christian
             to
             believe
             upon
             the
             account
             of
             any
             who
             call
             themselves
             by
             the
             name
             of
             the
             
               Catholick
               Church
            
             .
          
           
             4.
             
             The
             more
             absurd
             any
             opinions
             are
             and
             repugnant
             to
             the
             first
             principles
             of
             sense
             and
             reason
             ,
             which
             any
             Church
             obtrudes
             upon
             the
             faith
             of
             men
             ,
             the
             greater
             reason
             men
             still
             have
             to
             reject
             the
             pretence
             of
             infallibility
             in
             that
             Church
             as
             a
             grand
             imposture
             .
          
           
             5.
             
             To
             disown
             what
             is
             so
             taught
             by
             such
             a
             Church
             ,
             is
             not
             to
             question
             the
             veracity
             of
             God
             ,
             but
             so
             firmly
             to
             adhere
             to
             that
             ,
             in
             what
             he
             hath
             revealed
             in
             Scriptures
             ,
             that
             men
             dare
             not
             out
             of
             love
             to
             their
             souls
             reject
             what
             is
             so
             taught
             .
          
           
             6.
             
             Though
             nothing
             were
             to
             be
             believed
             as
             the
             will
             of
             God
             ,
             but
             what
             is
             by
             the
             Catholick
             Church
             declared
             to
             be
             so
             ,
             yet
             this
             doth
             not
             at
             all
             concern
             the
             Church
             of
             Rome
             ,
             which
             neither
             is
             the
             
               Catholick
               
               Church
            
             ,
             nor
             any
             sound
             part
             or
             member
             of
             it
             .
             This
             may
             suffice
             to
             shew
             the
             validity
             of
             the
             principles
             on
             which
             the
             faith
             of
             Protestants
             stands
             ,
             and
             the
             weakness
             of
             those
             of
             the
             Church
             of
             Rome
             .
             From
             all
             which
             it
             followes
             ,
             that
             it
             can
             be
             nothing
             but
             willful
             Ignorance
             ,
             weakness
             of
             Judgement
             ,
             strength
             of
             prejudice
             ,
             or
             some
             sinful
             passion
             ,
             
               which
               makes
               any
               one
            
             forsake
             the
             Communion
             of
             the
             Church
             of
             England
             ,
             to
             embrace
             that
             of
             the
             Church
             of
             Rome
             .
          
           
             The
             End.
             
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A61540-e150
           
             §.
             1.
             
          
           
             The
             necessity
             of
             writing
             in
             these
             Controversies
             .
          
           
             §.
             2.
             
          
           
             The
             present
             arts
             used
             by
             our
             Adversaries
             to
             gain
             Proselyter
             .
          
           
             §.
             3.
             
          
           
             The
             occasion
             of
             this
             present
             writing
             .
          
           
             §.
             4.
             
          
           
             Of
             the
             manner
             and
             design
             of
             the
             writing
             .
          
           
             §.
             5.
             
          
           
             Of
             the
             charge
             of
             Idolatry
             against
             the
             Church
             of
             Rome
             .
          
           
             Articl
             .
             35.
             
          
           
             Homil.
             part●
             2.
             p.
             75.
             
          
           
             Dr.
             Iackson
             
               Original
               of
               Unbelief
            
             ,
             Sect.
             4.
             
             Ch.
             34.
             
          
           
             Defence
             of
             the
             Apology
             ,
             
               ch
               .
               7.
               div
               .
               2.
               p.
            
             552.
             
          
           
             
               Answer
               to
            
             Harding
             ,
             8.
             articl
             .
             p.
             283.
             
          
           
             Art.
             14.
             p.
             368.
             p.
             382.
             
          
           
             Defence
             of
             the
             Answer
             to
             the
             Admonition
             ,
             
               tr
               .
               8.
               p.
            
             152.
             
          
           
             Bish.
             
               Bilson
               Dis●
            
             .
             of
             Christian
             subjection
             ,
             
               part
               .
               4.
               p.
            
             319.
             
          
           
             p.
             321.
             
          
           
             p.
             324.
             
          
           
             p.
             530
             ,
             &c.
             
          
           
             Dr.
             Fulks
             confutation
             of
             an
             Idolatrous
             Treatise
             of
             
               Nicol.
               Sanders
            
             .
          
           
             Dr.
             Reynolds
             de
             Idolat
             .
             Eccles.
             Rom.
             Dr.
             Whitaker
             c.
             Duraeum
             ,
             l.
             5.
             p.
             138.
             
          
           
             K.
             Iames
             his
             Works
             ,
             p.
             303.
             
          
           
             Is
             ,
             Casaub.
             Ep.
             ad
             Cardin
             .
             Perron
             ,
             ad
             quartam
             Instant
             .
          
           
             Ad
             Tort●
             librum
             respons
             .
             p.
             312.
             
          
           
             
               Answer
               to
            
             Perron
             20.
             chapt
             .
             p.
             58.
             
          
           
             Bish.
             Abbor
             against
             Bishop
             ,
             Tom.
             2.
             p.
             1106.
             
          
           
             Whites
             
               Reply
               to
            
             Fisher.
             p.
             209.
             
          
           
             Dr.
             Field
             
               of
               the
               Church
            
             ,
             l.
             3.
             ch
             .
             20.
             p.
             109.
             
          
           
             Bish.
             ushers
             Sermon
             before
             the
             Commons
             ,
             p.
             30.
             
          
           
             Downam
             de
             Antichristo
             .
             l.
             5.
             c.
             1
             ,
             2
             ,
             &c.
             
          
           
             Davenant
             .
             deter
             .
             quaest
             .
             18.
             
          
           
             D.
             Iacksons
             Original
             of
             Unbelief
             ,
             sect
             .
             4.
             
          
           
             Archbish.
             Lauds
             Conference
             ,
             p.
             277.
             
          
           
             Bell.
             de
             sanct
             .
             beat
             .
             l.
             1.
             c.
             20.
             
          
        
         
           Notes for div A61540-e5740
           
             Ep.
             17.
             ad
             Marcellam
             .
          
           
             Li.
             de
             Bapt.
             cont
             .
             Donat.
             c.
             1.
             
          
           
             Tract
             .
             18.
             in
             To.
             
          
           
             Sozomen
             .
             li.
             &
             Hist.
             c.
             5.
             
             &
             Niceph.
             li.
             13.
             c.
             11.
             
             S.
             Leo
             Ser.
             4.
             de
             Quad.
             
          
           
             Li.
             contr
             .
             Epist.
             fund
             .
          
        
         
           Notes for div A61540-e8130
           
             The
             Introduction
             .
          
           
             Of
             the
             Idolatry
             of
             the
             Roman
             Church
             .
          
           
             Of
             the
             Worship
             of
             Images
             .
          
           
             Of
             the
             meaning
             of
             the
             second
             Commandment
             .
          
           
             Of
             the
             reason
             of
             the
             second
             Commandment
             .
          
           
             Isa.
             40.
             19.
             
          
           
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             Of
             the
             wiser
             Heathens
             Notion
             of
             Images
             .
          
           
             Theodoret.
             c.
             Graec.
             Serm.
             3.
             p.
             519.
             
          
           
             Clem.
             Alexand
             .
             Strom.
             5.
             p.
             584.
             
          
           
             Isa.
             44.
             16
             ,
             17.
             
          
           
             Clem.
             Alexand
             .
             Protrept
             .
             p.
             46.
             
          
           
             Strom.
             1.
             p.
             304.
             
          
           
             Plutarch
             in
             Numâ
             .
          
           
             Varro
             apud
             Augustin
             .
             de
             Civit.
             Dei
             l.
             4.
             c
             31.
             
          
           
             Philo
             de
             legat
             .
             ad
             Caium
             p.
             1035.
             
          
           
             Eus●bius
             de
             prepar
             .
          
           
             Evang.
             l.
             6.
             c.
             10.
             
          
           
             Herodot
             .
             l
             1.
             
             Strabo
             l
             15.
             
             Diog.
             Laert.
             prooem
             .
          
           
             Tacit.
             de
             morib
             .
             German
             .
             c.
             9.
             
             Lucian
             .
             de
             Dea
             Syria
             .
             init
             .
          
           
             The
             reason
             of
             this
             Law
             more
             clear
             by
             the
             Gospel
             .
          
           
             John
             4.
             23
             ,
             24.
             
          
           
             Morinus
             in
             Pentatench
             .
             Samarit
             .
          
           
             Exerc.
             1.
             
             S.
             9.
             c.
             5.
             
          
           
             Act.
             17.
             
             〈◊〉
             ,
             25.
             
          
           
             29.
             
          
           
             Rom.
             1.
             19.
             
          
           
             21.
             
          
           
             23.
             
          
           
             V.
             18.
             21.
             
          
           
             Celsus
             apud
             Origen
             .
             l.
             7.
             p.
             373.
             
          
           
             Euseb.
             de
             preparat
             .
             Evang.
             l.
             3.
             c
             7.
             
          
           
             Athanas.
             c.
             Gent.
             p.
             24.
             —
             31.
             
          
           
             Arnob.
             c.
             Gent.
             l.
             6.
             p.
             203.
             
          
           
             August
             .
             Tom.
             8.
             in
             Psal.
             113.
             
          
           
             Maxim.
             Tyrius
             dissert
             .
             38.
             
          
           
             Iulian.
             op
             .
             frag
             .
             ep
             .
             ed.
             
             Peravii
             p.
             537.
             
          
           
             Eus●b
             .
             prepar
             .
             Evang.
             l.
             4.
             c.
             1.
             
          
           
             Trirant
             .
             de
             Christian.
             Expedit
             .
             apud
             Sinas
             ,
             l.
             5.
             c.
             16.
             p.
             588.
             
          
           
             The
             Christian
             Church
             believed
             this
             Law
             immutable
             .
             Clem.
             Alex.
             Strom.
             5.
             p.
             559.
             
          
           
             Origen
             c.
             Cels
             l.
             7.
             p.
             375.
             
          
           
             L.
             6
             p.
             284.
             
          
           
             Synod
             .
             Nic.
             2.
             
             Act.
             4.
             
             Ep.
             ad
             Iohan.
             Synad
             .
             Ad
             Thom.
             Claudiop
             .
             Ep.
             ibid.
             
          
           
             Damascen
             .
             Orthod
             .
             sid
             .
             l.
             4
             c.
             17.
             
          
           
             Bellarm.
             de
             Imag.
             l.
             2.
             cap.
             8.
             
          
           
             Of
             the
             Doctrine
             of
             the
             second
             Council
             of
             Nice
             .
          
           
             Synod
             .
             Nicaen
             .
             2.
             
             Act.
             6.
             
          
           
             Aquinas
             Summ.
             p.
             3.
             q.
             25.
             art
             .
             3.
             
          
           
             Vasquez
             in
             l.
             2.
             q.
             25.
             disp
             .
             107.
             c.
             5.
             
          
           
             Sirmond
             .
             Concil
             .
             Gall.
             To.
             2.
             p.
             194.
             
          
           
             Spelman
             .
             Con●
             .
             Tom.
             1.
             p.
             306.
             
          
           
             Hovedeni
             Annal.
             p.
             prior
             .
             ad
             A.
             D
             792
             :
          
           
             Simeon
             Dunel
             Histor.
             p.
             111.
             
          
           
             Matth.
             Westmon
             .
             ad
             A.
             D.
             793.
             
          
           
             Caroli
             Capitut
             .
             de
             non
             adora●dis
             imagi●ibus
             .
             Paris
             .
             A.
             D.
             1549.
             &
             in
             Goldasti
             .
          
           
             Co●stit
             .
          
           
             Imperial
             .
             To.
             1.
             
          
           
             Synod
             .
             Paris
             .
             in
             Supplement
             .
             Concil
             .
             Gall.
             ad
             A.
             D.
             824.
             
          
           
             Agobardi
             opera
             Ed.
             Massoni
             &
             Balazii
             .
          
           
             Caroli
             liber
             de
             Imag.
             l.
             2.
             c.
             24.
             
          
           
             Cap.
             25.
             
          
           
             C.
             31.
             
          
           
             L.
             3.
             c.
             15.
             
          
           
             Concil
             .
             Tom.
             5.
             p.
             553.
             
          
           
             Tom.
             6.
             p.
             143.
             
          
           
             C.
             36.
             
          
           
             Delaland
             Supplem
             .
             Concil
             .
             Gall.
             p.
             109.
             
          
           
             Bellarm.
             Append.
             ad
             .
             lib.
             de
             cultu
             Imag.
             c.
             3.
             
          
           
             C.
             4.
             
          
           
             Agobardi
             opera
             p.
             221.
             
             Ed.
             1666.
             
          
           
             Of
             the
             Scripture
             Instances
             of
             Idolatry
             contrary
             to
             the
             second
             Commandment
             .
          
           
             P●tav
             .
             dogmat
             .
             Theol.
             To
             5.
             l
             15.
             
             ●
             .
             13.
             s.
             3.
             c.
             14
             s.
             8.
             
          
           
             Vas●
             e●
             in
             3.
             
             Thom.
             disp
             .
             94.
             q.
             25.
             c.
             3.
             
          
           
             Of
             the
             distinctions
             used
             to
             excuse
             this
             from
             being
             Idola●ry
             .
          
           
             Aug.
             c.
             duas
             Epist
             Pe●ag
             .
             l.
             3
             c.
             4.
             
          
           
             B.
             Andrews
             Answer
             to
             
               Perron
               p.
            
             57
             
          
           
             Be●●arm
             .
             de
             imag
             .
             l.
             2.
             
             ●●4
             .
          
           
             Vasquez
             .
             3.
             
             Th.
             disp
             .
             108.
             q.
             25.
             art
             .
             3.
             c.
             9.
             
          
           
             The
             instances
             supposed
             to
             be
             parallel
             Answered
             .
          
        
         
           Notes for div A61540-e20930
           
             Of
             the
             Adoration
             of
             the
             Host.
             
          
           
             Concil
             Trident
             .
             Sess.
             13.
             c.
             5.
             
          
           
             The
             State
             of
             the
             Controversie
             .
          
           
             Joh.
             20.
             29.
             
          
           
             Rubrick
             after
             Communion
             .
          
           
             Concil
             .
             T●●
             dent
             .
             〈◊〉
             c.
             5.
             
          
           
             No
             security
             in
             the
             Roman
             Church
             aga●nst
             Idolatry
             in
             Adoration
             of
             the
             Host.
             
          
           
             Greg.
             de
             Val.
             de
             Idolol
             .
             l.
             2.
             c.
             5.
             
          
           
             Bell.
             de
             Sacr.
             Euchar
             .
             l.
             4.
             c.
             30.
             
          
           
             De
             Incarnat
             .
             l.
             3.
             c.
             8.
             
          
           
             Vasquez
             .
             Tom.
             1.
             disp
             .
             108.
             c.
             12
             n.
             111.
             
          
           
             Disput.
             110.
             c.
             2
             ,
             3.
             
          
           
             No
             such
             motives
             to
             believe
             Transubstantiation
             as
             the
             Divinity
             of
             Christ.
             
          
           
             Bellar.
             de
             Sacr.
             Euch.
             l.
             3.
             c.
             19.
             
          
           
             De
             Christo
             l.
             1.
             c.
             4.
             
          
           
             A
             mistake
             doth
             not
             excuse
             from
             Idolatry
             .
          
           
             Coster
             .
             Enchir
             Contr.
             c.
             8.
             de
             Euch.
             Sacram
             .
             p.
             308.
             
          
           
             Fisher
             c.
             Oecolompad
             .
             l.
             1.
             c.
             2.
             p.
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             )
             760.
             
          
           
             B.
             Taylors
             second
             part
             of
             disswasive
             Introduct
             .
             in
             Answ.
             to
             
               I
               S.
            
             5.
             way
             .
          
           
             2.
             
             Part
             of
             diss●as
             .
             
               b.
               2.
               s.
               6.
               p.
            
             139.
             
          
           
             Ductor
             dubitant
             .
             b.
             2.
             c.
             2.
             p.
             344.
             p.
             339.
             
          
           
             The
             grossest
             Idolatry
             excusable
             on
             the
             same
             grounds
             .
             Aug.
             prefat
             .
             in
             Psal.
             93.
             
             To.
             8.
             p.
             2.
             p.
             184.
             
          
           
             Aug.
             c.
             Faust
             Manich.
             l.
             20.
             c.
             1.
             68.
             
          
           
             Garcilasso
             de
             la
             vega
             le
             Conmentaire
             Royal.
             liv
             .
             2.
             c.
             1.
             
          
           
             Of
             Invocation
             of
             Saints
             .
          
           
             The
             Fathers
             arguments
             against
             Heathen
             Idolatry
             condemn
             Invocation
             of
             Saints
             .
          
           
             Iustin.
             Martyr
             Apol.
             2.
             p.
             65
             ,
             66.
             
          
           
             Theophil
             .
             ad
             Autolyc
             .
             l.
             1.
             p.
             77.
             
          
           
             L.
             a.
             p.
             110.
             
          
           
             Breviar
             .
             Rom.
             31.
             
             Iul.
             Antw.
             1663.
             
          
           
             S.
             Basil.
             ad
             Amphiloch
             .
             p.
             332.
             
          
           
             V.
             Aug.
             c.
             Faust.
             l
             20.
             c.
             9.
             
          
           
             Baron
             .
             Martycol
             .
             Apr.
             23
             &
             Iulii
             25.
             
          
           
             All
             divine
             worship
             given
             to
             a
             cre●ture
             condemned
             by
             the
             Fathers
             .
          
           
             Origen
             .
             c.
             c●ls
             .
             l.
             8.
             p.
             381.
             
          
           
             P.
             384.
             
          
           
             L.
             5.
             p.
             233.
             
          
           
             P.
             238.
             
          
           
             I.
             8
             p
             395.
             
          
           
             P.
             402.
             
          
           
             P.
             416.
             
          
           
             Serrar
             .
             Litan
             .
             2
             q.
             32.
             
          
           
             p.
             420.
             
          
           
             Ambros.
             in
             1.
             
             Rom.
             To.
             5.
             p.
             174.
             
          
           
             Aug.
             de
             Civit.
             Dei.
             l.
             8.
             c.
             14.
             18.
             
          
           
             C.
             21.
             
          
           
             L.
             9.
             c.
             15.
             
          
           
             L.
             9.
             c.
             23.
             
          
           
             The
             Worship
             of
             Angels
             condemned
             .
          
           
             Col.
             2.
             18.
             
          
           
             Theod.
             in
             Coloss
             2.
             18.
             
          
           
             Baron
             .
             An.
             60.
             s.
             20
             ,
             21.
             
          
           
             Iren.
             l.
             2.
             c.
             57.
             
          
           
             Orig.
             c.
             Cels.
             l.
             5.
             p.
             233.
             
          
           
             P.
             236.
             
          
           
             Con●il
             .
             Laodic
             .
             Can.
             35.
             
          
           
             Aug.
             de
             civit
             .
             Dei.
             l.
             10.
             c.
             1.
             
          
           
             Aug.
             q.
             in
             Exod.
             q.
             94.
             
          
           
             The
             common
             evasions
             answered
             .
          
           
             Aug.
             de
             Civit
             .
             Dei.
             l.
             10.
             c.
             19.
             
          
           
             L.
             10.
             c.
             4.
             
          
           
             C.
             6.
             
          
           
             Gen.
             21.
             33.
             26.
             25.
             
          
           
             Isa.
             56.
             7.
             
          
           
             Psal.
             50.
             8.
             15.
             
          
           
             Bell.
             de
             Sanct.
             beat
             .
             l.
             1.
             c.
             7.
             
          
           
             Aug.
             de
             Civit.
             Dei.
             l.
             9.
             c.
             23.
             
          
           
             Of
             the
             practice
             of
             Invocation
             in
             the
             Church
             of
             Roms
             .
          
           
             Brev.
             Rom.
             Antw.
             1663.
             p
             984.
             
          
           
             P.
             911.
             
          
           
             Offic.
             parv
             .
             B.
             Mariae
             .
             p.
             127.
             
          
           
             Brev.
             p.
             224.
             
          
           
             Commun
             .
             Apostol
             .
             p.
             2.
             9.
             
          
           
             Bell.
             de
             Sanct.
             Beatit
             .
             l.
             1.
             c.
             17.
             
          
           
             The
             difference
             between
             praying
             to
             Saints
             in
             Heaven
             ,
             and
             desiring
             men
             on
             Earth
             to
             pray
             for
             us
             .
          
           
             A●●s
             10.
             25
             ,
             26.
             
          
           
             Acts
             14.
             14
             ,
             15.
             
          
           
             St.
             Austin
             no
             Friend
             to
             Invocation
             of
             Saints
             .
          
           
             Aug.
             de
             Civit.
             Dei
             ,
             l.
             20.
             c.
             10.
             
          
           
             L.
             8.
             6.
             27.
             
          
           
             Aug.
             de
             bapt
             .
             c.
             Don.
             l.
             7.
             c.
             1.
             
          
           
             C.
             Faust.
             l.
             20.
             c.
             2.
             
          
           
             Calv.
             Instit.
             l.
             3.
             c.
             20.
             n.
             22.
             
          
           
             Bell.
             de
             Beatit
             .
             sanct
             .
             l.
             1.
             c.
             16.
             
          
           
             De
             Morib
             .
             Eccl.
             Cath.
             c.
             34.
             
          
           
             Confess
             .
             l.
             10.
             cap.
             42.
             
          
           
             Of
             Negative
             points
             of
             faith
             .
          
        
         
           Notes for div A61540-e36360
           
             Of
             the
             Sacrament
             of
             Pen●ance
             destroying
             the
             necessity
             of
             a
             good
             life
             .
          
           
             2
             Cor.
             7.
             10.
             
          
           
             Diss●asive
             .
             p.
             1.
             ch
             .
             ●
             p.
             81.
             
          
           
             The
             doctrine
             of
             Purgatory
             takes
             away
             the
             care
             of
             a
             good
             life
             .
          
           
             Sincerity
             of
             devotion
             hindered
             by
             prayers
             in
             an
             unknown
             Tongue
             .
          
           
             Preface
             to
             the
             Polyglott
             Bible
             ▪
             1655.
             
          
           
             The
             languag●
             of
             prayer
             ,
             no
             m●tter
             of
             discipline
             .
          
           
             2
             Cor
             10.
             8
             
          
           
             1
             Cor.
             14.
             20
             ,
             23.
             
          
           
             V.
             28.
             
          
           
             V.
             26.
             
          
           
             V.
             2
             ,
             3
             ,
             4
             ,
             5
             ,
             &c.
             
          
           
             V.
             14.
             
          
           
             No
             universal
             consent
             for
             prayers
             in
             ●n
             unknown
             tongue
             .
          
           
             Orig.
             c.
             Col.
             l.
             8.
             p
             402.
             
          
           
             Cassandr
             .
             consult
             .
             art
             .
             24.
             
          
           
             Lyra
             〈◊〉
             1
             Cor.
             〈◊〉
             .
          
           
             Baron
             .
             Tom.
             10.
             
             A.
             880.
             n.
             16.
             
          
           
             Walafrid
             Strabo
             de
             reb
             .
             Eccles.
             c.
             7.
             
          
           
             Of
             their
             doctrine
             of
             the
             efficacy
             of
             Sacraments
             .
          
           
             Gabr.
             Biel
             sup
             .
             Canon
             .
             Miss●e
             lect
             .
             26.
             lit
             .
             6.
             
          
           
             Bell.
             de
             effecta
             Sacram
             .
             l.
             2.
             c.
             1.
             
          
           
             Concil
             .
             Trident
             .
             Sess.
             7.
             
             Can.
             8.
             
          
           
             Can.
             6.
             
          
           
             This
             proved
             to
             be
             〈◊〉
             doctrine
             of
             the
             Roman
             Church
             .
             
               Cassand
               .
               Consult
               .
               art
            
             .
             24.
             
          
           
             Arnald
             .
             de
             freq
             .
             Commun
             .
             prefat
             .
             Sect.
             2.
             
          
           
             Part.
             3.
             c.
             7.
             p.
             554.
             
          
           
             The
             History
             of
             the
             Council
             of
             
               Trent
               ,
               l.
               2.
               p.
            
             237.
             
          
           
             Rituale
             Roman
             .
             de
             Sacram
             .
             ext
             .
             Unct.
             
          
           
             Lutet
             .
             Paris
             .
             1665.
             
          
           
             Of
             their
             discouraging
             the
             reading
             the
             Scriptures
             .
          
           
             Index
             libror
             .
             prohibit
             .
             Alexand
             .
             7.
             
          
           
             Romae
             .
             A.
             D
             1665.
             
          
           
             The
             arguments
             against
             reading
             the
             Scriptures
             would
             have
             held
             against
             the
             publishing
             them
             in
             a
             language
             known
             to
             the
             People
             .
          
           
             Psal.
             119.
             9.
             
          
           
             Psal.
             19.
             7.
             
          
           
             Orlandin
             .
             hist.
             Societ
             .
             Iesu
             l.
             1.
             n.
             17.
             
          
           
             Maffeius
             vit
             .
             Ignat.
             l.
             1.
             c.
             3.
             
          
           
             The
             practice
             of
             the
             Roman
             Church
             herein
             directly
             contrary
             to
             that
             of
             the
             Primitive
             Church
             .
          
           
             2
             Pet.
             1.
             19.
             
          
           
             Rom.
             15.
             4.
             
          
           
             2
             Tim
             ▪
             3.
             15
             ,
             16.
             
          
           
             Clement
             .
             Epistol
             .
             ad
             Corinth
             .
             p.
             58.
             
          
           
             P.
             61.
             
          
           
             P.
             68.
             
          
           
             Constit.
             Clement
             .
             l.
             1.
             c.
             4.
             
          
           
             Ignat.
             ep
             .
             ad
             Philadelph
             .
          
           
             Polycarp
             .
             Ep.
             ad
             Philipp
             .
             p.
             16.
             ed.
             Usser
             .
          
           
             Clem.
             Alexandr
             .
             Strom.
             7.
             p.
             728.
             
          
           
             Tertul.
             de
             anim
             .
             c.
             9.
             
             Origen
             .
          
           
             Comment
             .
             in
             Matthaeum
             .
             p.
             320.
             
          
           
             Comment
             .
             in
             Ios.
             p.
             27.
             
          
           
             Homil.
             in
             Levit.
             9.
             
          
           
             Basil.
             in
             Psal.
             1.
             
             Hieron
             .
             prefat
             .
             com
             .
             in
             ep
             .
             ad
             Ephes.
             
          
           
             S.
             Chrys.
             prefat
             .
             in
             Epist.
             ad
             Rom.
             
          
           
             Consil.
             de
             stabiliendâ
             Rom.
             sede
             .
             p.
             6.
             
          
           
             Alphons
             .
             à
             Castro
             advers
             .
             haer●
             .
             l
             1.
             c.
             13.
             
          
           
             Sixti
             Senens
             .
             Biblioth
             .
             l.
             6.
             
          
           
             Annot.
             152.
             
             Espencaeus
             in
             Tit.
             c.
             2.
             p.
             517.
             
          
        
         
           Notes for div A61540-e45380
           
             The
             unreasonableness
             of
             objecting
             Sects
             and
             Fanaticism
             to
             us
             ,
             as
             the
             effect
             of
             reading
             the
             Scriptures
             .
          
           
             Fanaticism
             countenanced
             in
             the
             Roman
             Church
             .
          
           
             Private
             Revelations
             pleaded
             for
             matters
             of
             doctrine
             .
          
           
             Iucas
             Waddi●g
             us
             Legation
             ,
             de
             concept
             .
          
           
             Virg.
             Mariae
             .
             pre●at
             .
          
           
             Sect.
             3.
             
             Tract
             .
             11.
             
             Sect.
             1.
             n.
             3.
             
          
           
             Baron
             .
             not
             .
             in
             Martyrolog
             .
             Rom.
             8.
             
             Decemb.
             
          
           
             Wadding
             .
             l.
             c.
             Sect.
             24.
             p.
             35●
             .
          
           
             Revelationes
             S.
             Bri●ittae
             .
             A●tw
             .
             1611.
             
          
           
             Brevi●r
             .
             Rom.
             ●
             .
             Octobr.
             p.
             1017.
             
          
           
             Brev.
             Rom.
             Apr.
             30.
             p.
             808.
             
          
           
             Raynald
             .
             Annales
             Ecclesiast
             .
             A.
             D.
             1380.
             n.
             25.
             
          
           
             Raynald
             .
             ib●
             
          
           
             Bzov.
             Annales
             A.
             D.
             1370.
             n.
             20.
             
          
           
             Revelations
             contrary
             to
             each
             other
             approved
             by
             the
             Roman
             Church
             .
          
           
             Del
             :
             Rio
             disquis
             .
          
           
             Mag.
             l.
             4.
             c.
             1.
             q.
             3.
             
             Sect.
             4.
             
          
           
             Ioh.
             Francis
             .
             Picus
             Mirand
             .
             de
             rerum
             praenot
             .
             l.
             9.
             c.
             2.
             
          
           
             C.
             4.
             
          
           
             Del
             Rio
             ib.
             
          
           
             Brigittae
             Revel
             .
             l.
             4.
             c.
             13.
             
          
           
             Salmero
             in
             1.
             ad
             Cor.
             15.
             disp
             .
             27.
             
          
           
             Baron
             .
             Annal
             .
             A.
             D.
             604.
             n.
             59.
             
          
           
             Bell.
             de
             Purgat
             .
             l.
             2.
             c.
             8.
             
          
           
             Bellarm.
             de
             Purg.
             l.
             1.
             c.
             7.
             
          
           
             Cressy's
             Church-History
             .
             l.
             20.
             c.
             10.
             
          
           
             Biel
             in
             Cano●
             .
             Miss●e
             lect
             .
             51.
             
          
           
             Bellar.
             de
             Sa●ram
             .
             Euchar.
             l.
             3.
             c.
             8.
             
          
           
             Bell.
             de
             poenit
             .
             l
             3.
             cap.
             12.
             
          
           
             Festivals
             appointed
             on
             tho
             credit
             of
             Revelations
             .
          
           
             Legatio
             de
             Concept
             .
             V.
             Mariae
             Sect.
             3.
             n.
             42.
             p.
             371.
             
          
           
             Bullar
             .
             Rom.
             Tom.
             1.
             p.
             147.
             
             Cherubini
             .
          
           
             Apud
             Bzov.
             Annal.
             To.
             13.
             
             A.
             D.
             1230.
             n.
             16.
             
          
           
             Breviar
             .
             Roman
             8.
             
             Maij
             p.
             825.
             
          
           
             Revelations
             still
             owned
             by
             them
             .
          
           
             16
             Revelations
             of
             divine
             love
             .
             
               ch
               .
               49.
               p.
               112.
               
               Ch.
               5.
               p.
               12.
               
               Ch.
               46
               p.
            
             105.
             
          
           
             Ch.
             9.
             p.
             24.
             
          
           
             Ch.
             56.
             p.
             144.
             
          
           
             P.
             145.
             
          
           
             Ch.
             58
             p.
             151.
             
          
           
             The
             Monastick
             orders
             founded
             on
             Enthusiasm
             .
          
           
             Bellar.
             de
             Pontif.
             Rom.
             l.
             3.
             c.
             18.
             
          
           
             Gregor
             .
             Dial
             .
             l.
             2.
             
          
           
             Bollandi
             Acta
             Sanctorum
             Martii
             .
             21.
             not
             .
             in
             .
             vit
             .
             Bened.
             c.
             1.
             
          
           
             Cap.
             4.
             
          
           
             C.
             9.
             
          
           
             C.
             12
             ,
             13.
             
          
           
             C.
             14
             ,
             15.
             
          
           
             C.
             16.
             
          
           
             C.
             18
             ,
             19.
             
          
           
             C.
             34.
             
          
           
             C.
             35.
             
          
           
             Possevin
             .
             A
             par
             .
             v.
             S.
             Benedict
             .
          
           
             Aquin.
             Sum.
             2.
             2.
             qu.
             180.
             art
             .
             5●
             ad
             .
             3.
             
          
           
             Vasquez
             in
             1
             ,
             a.
             d'sp
             .
             56.
             n.
             5.
             
             Joh.
             1.
             18.
             
          
           
             ChronicoN
             .
             Monast.
             Cassiaens
             .
             p.
             65.
             
             Lut.
             Paris
             .
             1668.
             
          
           
             Ioh.
             Bona
             de
             divinâ
             Psalmodia
             .
             cap.
             18.
             s.
             3.
             
          
           
             Petr.
             Damiani
             vit
             .
             S.
             Romoaldi
             cap.
             4.
             
          
           
             Cap.
             7.
             
          
           
             Cap.
             16.
             
          
           
             Cap.
             17.
             
          
           
             C.
             2.
             
          
           
             C.
             14.
             
          
           
             C.
             31.
             
          
           
             Andreas
             Mugnotius
             de
             Eremo
             Camaldulensi
             .
             lib.
             1.
             
             Pet.
             Damiani
             vit
             .
             S.
             Romualdi
             c.
             50.
             
          
           
             Launoy
             de
             verâ
             causâ
             seccssus
             Brunonis
             in
             Erem●m
             c.
             ●
             p.
             165.
             
          
           
             Launoy
             ib.
             p.
             32
             ,
             69
             ,
             71
             ,
             &c.
             
          
           
             Launoy
             d●
             viso
             Simo●is
             Stockii
             .
             cap.
             1.
             
          
           
             The
             Franciscan
             and
             Dominican
             
               Orders
               founded
               in
            
             Fanatisism
             .
          
           
             Rainald
             .
          
           
             Annal.
             
          
           
             Eccles.
             A.
             D.
             1215.
             n.
             17.
             
          
           
             Bonavent
             .
             vit
             .
             Francisci
             ,
             c.
             3.
             
             Sect.
             8.
             
          
           
             Sedulius
             in
             Elogiis
             S.
             Franc.
             
          
           
             Bernard
             .
             a
             Bustis
             Rosar
             .
             p.
             2.
             serm
             .
             27.
             
          
           
             Sedul
             .
             16.
             
          
           
             Iac.
             de
             Vitriaco
             Hist.
             Occident
             .
             c.
             32.
             
             Rainald
             .
             A.
             1219.
             n.
             14.
             
          
           
             Bonav
             .
             vit
             .
             Francis
             c.
             2.
             
          
           
             Cap.
             1.
             sect
             .
             6.
             
          
           
             Cap.
             2.
             sect
             .
             1.
             
          
           
             Sect.
             2.
             
          
           
             Sect.
             4.
             
          
           
             Brev.
             Roman
             .
             4.
             
             Octob
             .
             Lect.
             4.
             
          
           
             Cap.
             3.
             sect
             .
             1.
             
          
           
             Sect.
             2.
             
          
           
             Sect.
             3.
             
          
           
             Sect.
             5.
             
          
           
             Sect.
             7.
             
          
           
             Possevin
             .
             Appar
             .
             v.
             Franciscus
             .
          
           
             Brigittae
             Revel
             .
             l.
             7.
             c.
             20
             p.
             559
             Col.
             1.
             
          
           
             Ra●nald
             .
             A.
             D.
             1216.
             n.
             48.
             
          
           
             Wolfii
             Lection
             .
             Memorab
             .
             cent
             .
             13.
             p.
             509.
             
          
           
             The
             blasphemous
             Enthusiasm
             of
             the
             
               Meadicant
               Fryers
            
             .
          
           
             Nauc●ur
             .
          
           
             Chronogr
             .
             Vol.
             2.
             
             Gen.
             40.
             p.
             900.
             
          
           
             Spondani
             Angales
             Eccles.
             A.
             D.
             1204.
             n
             17.
             
          
           
             Bellarm.
             Chronol
             .
             ad
             A.
             D.
             1209.
             
          
           
             Caesar.
             Bulaeus
             in
             Histor.
             Unive●s
             .
             Paris
             .
             Tom.
             3
             p.
             49.
             
          
           
             Rigo●d
             in
             vita
             Philip●
             .
             August
             .
             A.
             D.
             1109.
             
          
           
             Eym●ric
             .
             Dir●ct
             .
             Inquisit
             .
             p.
             2.
             
             ●
             .
             7.
             
          
           
             F●a●is●
             .
             Pegna
             .
             No●
             .
             in
             Direct
             .
             p.
             1.
             pag.
             6.
             
          
           
             Eymeric
             .
             Direct
             .
             Inquisit
             .
             p.
             2.
             c.
             9.
             
          
           
             Bulaei
             Hist.
             Universit
             .
             Paris
             .
             To.
             3.
             s.
             5.
             p.
             330.
             
          
           
             Matth.
             Paris
             .
             Hist.
             ad
             A.
             D.
             1255.
             p.
             909.
             
          
           
             Oper.
             Gul.
             de
             S.
             Amore.
             prefat
             .
             p
             63
             ,
             Bulaei
             Hist.
             Universit
             .
             Paris
             .
             A.
             D.
             1255.
             
             To●
             .
             3.
             
          
           
             Matth
             Paris
             ,
             ibid.
             
          
           
             Richerii
             Chron.
             S●nonens
             .
             l.
             4.
             c
             37.
             
          
           
             Bulaei
             Hist.
             p.
             299.
             
          
           
             Gul.
             de
             S.
             Amore
             oper
             .
             p.
             500.
             
          
           
             Gul.
             de
             S.
             Amore
             de
             peric
             .
             novis
             .
             temp
             .
             c.
             8.
             p.
             38.
             
          
           
             Chronicon
             .
             Nicol.
             Trivetti
             ad
             A.
             D.
             1256.
             
          
           
             Matth.
             Paris
             A.
             D.
             1257.
             p.
             939.
             
          
           
             Bullar
             .
             Rom.
             Tom.
             1.
             
          
           
             Alex.
             4.
             
             Bull.
             8.
             p.
             137.
             
          
           
             Bulae
             .
             p.
             330.
             
          
           
             The
             Fanaticism
             of
             the
             Franciscans
             afterwards
             .
          
           
             Guido
             Carmelit
             .
             de
             haeres
             .
             Abb.
             Ioachim
             &
             Pet.
             Ioh.
             
          
           
             Alphonsus
             a
             Castro
             advers
             .
             haeres
             .
             v.
             Apost
             .
             haer
             .
             1.
             
          
           
             Pegna
             in
             direct
             .
             Inquisit
             .
             p.
             2.
             q.
             9.
             
          
           
             Eymeric
             .
             ib.
             
          
           
             Haeres
             .
             6.
             
          
           
             Brev.
             Rom.
             4.
             
             Octob.
             Lect.
             6.
             
          
           
             Bonavent
             .
             vit
             .
             Francis
             .
             c.
             18.
             
             Sect.
             9.
             
          
           
             Lud.
             a
             Paramo
             de
             Origine
             Inquisit
             .
             l.
             2.
             tit
             .
             2.
             c.
             15.
             n.
             11.
             tit
             .
             3.
             c.
             5.
             n.
             16.
             
          
           
             Wolfii
             Lect.
             Memor
             .
             Cent.
             13.
             p.
             522.
             
          
           
             Wadding
             .
             Annales
             Minorum
             ad
             A.
             D.
             1297.
             
          
           
             Possevin
             .
             Appar
             .
             v.
             Nicol.
             Eymeric
             .
          
           
             Eymeric
             .
             dir●ct
             .
             Inquisit
             .
             p.
             2.
             quaest
             .
             15.
             
          
           
             Error
             .
             36.
             
          
           
             Of
             the
             Doctrines
             of
             the
             spiritual
             Brethren
             .
          
           
             Papir
             .
             Masson
             .
             de
             Episc.
             Urbis
             ,
             l.
             6.
             v.
             Ioh.
             22.
             
          
           
             Clementin
             .
             l.
             5.
             tit
             .
             11.
             
          
           
             Bulaei
             histor
             .
             universit
             .
             Paris
             .
             Tom.
             4.
             p.
             152.
             
          
           
             P.
             166.
             
          
           
             B●ll
             .
             de
             Po●ti●
             .
             Rom.
             l.
             4.
             
             〈◊〉
             14.
             
          
           
             Fran.
             Pegna
             in
             direct
             .
             Inquis
             .
             comment
             .
             42.
             
             Gul.
             Ockam
             Compend
             .
             error
             .
             Papae
             .
          
           
             Direct
             .
             Inq●isit
             .
             c.
             17.
             l.
             5.
             
          
           
             Spondan
             .
             Annales
             Eccles
             A.
             D.
             1311.
             n.
             7.
             
          
           
             Eymeric
             .
             p.
             2.
             q.
             11.
             
             Alvarus
             de
             pla●ctu
             Eccles
             .
             l.
             2.
             c.
             52.
             
          
           
             Tur
             cremata
             S●m
             .
             l.
             4.
             c.
             36.
             part
             .
             2.
             
          
           
             Bzov.
             Annal
             .
             A.
             D.
             1309.
             n.
             12.
             
          
           
             S●ondan
             .
             Annal.
             A.
             D.
             1311.
             n.
             7.
             
          
           
             Raynald
             .
             Annal.
             A.
             D.
             1312.
             n.
             17.
             
          
           
             Alvarus
             l.
             2.
             c.
             45.
             p.
             87.
             
          
           
             〈◊〉
             Chronic.
             Sen●nerse
             l.
             4
             cap
             18.
             
          
           
             Eym●●●
             .
             p.
             2.
             q.
             15.
             err
             .
             41.
             
          
           
             Error
             .
             20.
             
          
           
             Q.
             16.
             s.
             2.
             
          
           
             Gerson
             .
             oper
             .
             To.
             1.
             p.
             1.
             pag.
             574.
             
          
           
             Eymeric
             .
             p.
             ●
             .
             q.
             11.
             s.
             5.
             
          
           
             Lud.
             de
             Paramo
             de
             orig
             .
             sa●ctae
             Inquis
             .
             l.
             2.
             tit
             .
             3.
             cap.
             4.
             n.
             23.
             
          
           
             Spondan
             .
             Annal●s
             A.D.
             
             1294.
             n.
             9.
             
          
           
             Bulae
             histor
             .
             universit
             .
          
           
             Paris
             .
             Tom.
             3
             p.
             510.
             
          
           
             Of
             the
             continuance
             of
             this
             Sect.
             
          
           
             Platina
             in
             vit
             .
             Clem.
             5.
             
             Spondan
             .
          
           
             Annales
             .
             A.D.
             1297.
             n.
             9.
             
          
           
             Prateolus
             de
             haeres
             .
             l.
             8
             v.
             Herman
             .
          
           
             Paramo
             de
             orig
             .
             inquisit
             .
             l.
             2.
             tit
             .
             3.
             c.
             4.
             v.
             38.
             
          
           
             Direct
             .
             Inquisit
             .
             p.
             2.
             
             §.
             12.
             
          
           
             Paramo
             l
             2.
             tit
             .
             3.
             c
             4
             n.
             19.
             
          
           
             Pegn
             .
             not
             .
             in
             direct
             p.
             2.
             q.
             12.
             
          
           
             Bzov.
             Annales
             A.
             D.
             1309.
             n.
             13.
             
          
           
             Prateolus
             de
             haer
             .
             l.
             4.
             v.
             Dulcinus
             .
          
           
             Turrecremata
             Sum.
             de
             Eccles.
             l.
             4.
             p.
             2.
             c.
             37.
             
          
           
             Eymeric
             .
             p.
             2.
             q.
             12.
             
          
           
             Prateolus
             l
             14.
             n.
             41.
             
          
           
             Spondan
             .
             A.D.
             1370.
             n.
             16.
             
          
           
             Raynald
             .
             A.D.
             1311.
             n.
             66.
             
          
           
             Naucler
             .
             Gen.
             44.
             p.
             986.
             
          
           
             Gaulticri
             Chronol
             .
             sec.
             1300.
             c.
             8.
             
          
           
             Of
             the
             Alumbrado's
             in
             Spain
             .
          
           
             Spondan
             .
             Annales
             .
             A.D.
             1623.
             n.
             7.
             
          
           
             Lud.
             de
             Paramo
             de
             origine
             Inquisit
             .
             l.
             2.
             tit
             .
             3.
             c.
             5.
             n.
             15.
             
          
           
             Lib
             3.
             q.
             5.
             n.
             189
             ,
             &c.
             
          
           
             N.
             192.
             
          
           
             N.
             211.
             
          
           
             N.
             238.
             
          
           
             Maffeius
             in
             vit
             .
             Ignatii
             l.
             1.
             cap.
             17.
             
          
           
             Schiopp
             .
             Infam
             .
             Famiani
             p.
             62.
             
          
           
             Orlandin
             .
             hist.
             Societ
             .
             Iesu
             l.
             8.
             n.
             46.
             
          
           
             2
             Tim
             3.
             1.
             to
             the
             8.
             v.
             
          
           
             The
             Jesuites
             Order
             founded
             in
             Fanaticism
             .
          
           
             Maff●ius
             vit
             .
             Ignat.
             l.
             1.
             c.
             1.
             
          
           
             Ribadene●ra
             vit
             .
             Ignat.
             c.
             1.
             
          
           
             Ribadencira
             c.
             1.
             
          
           
             Orlandin
             .
             hist.
             l.
             1.
             
             ●
             .
             12.
             
          
           
             Orla●din
             .
             hist.
             l.
             1.
             n.
             18.
             
          
           
             Maffei●s
             l.
             1.
             c.
             3.
             
          
           
             Maffeius
             l.
             1.
             c.
             6.
             
          
           
             C.
             7.
             
          
           
             Orland
             .
             l.
             1.
             n.
             27.
             
          
           
             N.
             28.
             
          
           
             N.
             32.
             
          
           
             Ribadeneira
             c.
             4.
             
          
           
             Orland
             .
             l.
             1.
             n.
             34.
             
          
           
             N
             35.
             
          
           
             N.
             44.
             
          
           
             Maff.
             c.
             16.
             
          
           
             Maff.
             l.
             1.
             c.
             16.
             
          
           
             Orland
             .
             hist.
             l.
             1.
             n.
             47.
             
          
           
             N.
             49.
             
          
           
             Maffei
             .
             l.
             1.
             c.
             17.
             
          
           
             Orland
             .
             l.
             1.
             n.
             56.
             
          
           
             N.
             61.
             
          
           
             Maffei
             .
             l.
             1.
             c.
             17.
             
          
           
             Maffei
             .
             l.
             1.
             c.
             18.
             
          
           
             Orlandin
             .
             hist.
             Soc.
             Ies.
             l.
             1.
             
             ●
             .
             66.
             
          
           
             Orland
             .
             n.
             68
             ,
             69.
             
          
           
             N.
             71.
             
          
           
             Maffeius
             l.
             1.
             c.
             21.
             
          
           
             Orland
             .
             n.
             75.
             
          
           
             N.
             84.
             
          
           
             N.
             96.
             
          
           
             Maffeius
             l.
             2.
             cap.
             1.
             
          
           
             Orlandin
             .
             l
             ▪
             1.
             n.
             116.
             
          
           
             Ribad
             .
             n.
             c.
             8.
             
          
           
             Maff.
             l.
             2.
             c.
             1.
             
          
           
             Orland
             .
             l.
             1.
             n.
             111.
             
          
           
             Maff.
             l.
             2.
             c.
             4.
             
          
           
             L.
             2.
             
             C.
             5.
             
          
           
             Maff.
             l.
             2.
             c.
             12.
             
          
           
             Of
             the
             Fanatick
             way
             of
             devotion
             among
             them
             .
          
           
             Corderii
             Isagog
             .
             in
             mystis
             .
             Theolog
             .
             D●onys
             .
             c.
             7.
             
          
           
             
               Preface
               to
            
             Sancta
             Sophia
             .
             s.
             33.
             
          
           
             Lud.
             Blo●ii
             .
             Instit.
             Spirit
             .
             cap.
             12.
             
          
           
             Sancta
             Sophia
             treat
             .
             1.
             c.
             3.
             s.
             1
             ,
             2.
             
          
           
             Treat
             .
             1.
             c.
             1.
             s.
             4
             ,
             5.
             
          
           
             Sancta
             Sophia
             .
             cap.
             3.
             
             S.
             2.
             
          
           
             S.
             3.
             
          
           
             The
             approbations
             .
             pag.
             319.
             
          
           
             S.
             6.
             
          
           
             S.
             11.
             
          
           
             Cap.
             4.
             
             S.
             11.
             
          
           
             Treat
             .
             3.
             
             Sect.
             11.
             cap.
             1.
             
             S.
             10.
             
          
           
             S
             ,
             15.
             
          
           
             Treat
             .
             3.
             sect
             .
             4
             cap.
             6.
             
          
           
             S.
             8.
             
          
           
             S.
             9.
             
          
           
             Treat
             .
             3.
             sect
             .
             4.
             
          
           
             S.
             19
             ,
             20.
             
          
           
             The
             utmost
             effect
             of
             this
             way
             is
             gross
             Enthusiasm
             .
          
           
             Treat
             .
             1.
             sect
             .
             2.
             cap.
             1.
             
          
           
             S.
             6.
             
          
           
             S.
             7.
             
          
           
             S.
             12.
             
          
           
             Cap.
             5.
             
             S.
             10.
             
          
           
             Sact.
             2.
             c.
             1.
             
             S.
             14.
             
          
           
             Treat
             .
             3.
             sect
             4
             cap
             3.
             
          
           
             S.
             2.
             
          
           
             S.
             6.
             
          
           
             S.
             36.
             
          
           
             S.
             37.
             
          
           
             Cressy
             
               's
               Preface
               to
            
             Sancta
             Sophia
             .
             S.
             23.
             
          
           
             S.
             24.
             
          
           
             S.
             25.
             
          
           
             S.
             27.
             
          
           
             S.
             29.
             
          
           
             Lud.
             Blosii
             Monile
             Spirit
             .
             p.
             78.
             
          
           
             Moral
             Practice
             of
             Iesuits
             .
             p
             379.
             
          
           
             S.
             33.
             
          
           
             Of
             their
             Fanaticism
             in
             resisting
             Authority
             under
             a
             pretence
             of
             Religion
             .
          
           
             Bellar.
             de
             l●i
             is
             ,
             l.
             3.
             c.
             6.
             
          
           
             Recognit
             .
             p.
             56.
             
          
           
             Marian.
             de
             Regis
             I●stit
             .
             l.
             1.
             c.
             6.
             
          
           
             De
             justâ
             abdicatione
             Hen.
             3.
             l
             3.
             c.
             8.
             
          
           
             Philopater
             c.
             edictum
             .
             Elizab.
             p.
             149.
             
          
           
             Answ.
             to
             Philan.
             chap.
             5.
             p.
             111.
             
          
           
             Answ.
             to
             Apology
             .
             p.
             6.
             
          
           
             Answ.
             to
             Philan.
             p.
             53.
             to
             65.
             
          
           
             Remonstr
             .
             Hibernor●●
             .
             p.
             1.
             cap
             4.
             
             S.
             2.
             
          
           
             Romanstr
             .
             Hib.
             p.
             1.
             c.
             2.
             art
             .
             2.
             5.
             
          
           
             Caron
             .
             p.
             1.
             c.
             5.
             
             S.
             24.
             p.
             25.
             
          
           
             S.
             Amour's
             Iournal
             part
             .
             2.
             ch
             .
             11.
             p.
             58.
             
          
           
             Index
             Expurg
             .
             Alex.
             7.
             p.
             205.
             
          
           
             Ioh.
             Launoy
             Epistol
             .
             par
             .
             6.
             pag.
             358.
             
          
           
             Remonstr
             .
             Hib.
             p.
             1.
             c.
             5.
             p.
             27.
             
          
           
             Cap.
             3.
             p.
             6.
             
          
        
         
           Notes for div A61540-e71560
           
             Of
             the
             great
             pretence
             of
             Unity
             in
             the
             Church
             of
             Rome
             .
          
           
             History
             of
             Romish
             Usurpations
             by
             
               Hen.
               Foulis
            
             .
          
           
             Bell.
             de
             Pontif.
             R.
             l.
             5.
             c.
             7.
             
          
           
             Consilium
             Greg.
             15.
             exhibitum
             per
             Mich.
             Lonigum
             .
             A.
             D.
             1623.
             
          
           
             Aphorismi
             de
             statu
             ecclesiae
             rest
             aurando
             per
             Mich.
             Lonigum
             .
          
           
             Of
             the
             disturbances
             of
             the
             Christian
             World
             under
             the
             pretence
             of
             the
             Popes
             Authority
             .
          
           
             Onuphr
             .
             An●ot
             .
             in
             Platin.
             vit
             .
             Constant.
             
          
           
             Sigonius
             de
             regno
             Italiae
             .
             l.
             3.
             
             A.
             D.
             726.
             
          
           
             Naucler
             .
             Chro●o●
             .
             Gen.
             25.
             
          
           
             Baron
             .
             Annales
             Eccles.
             A.
             726.
             ton
             .
             9.
             
          
           
             Chronicon
             .
             Sigeberti
             ad
             A.
             728.
             
          
           
             Otto
             Frising
             .
             l.
             5.
             c.
             18.
             
          
           
             Urspergens
             .
             Chron.
             ad
             A.
             718.
             
          
           
             Hier.
             Rubei
             histor
             .
             Raven
             .
             l.
             4.
             p.
             190.
             
          
           
             Hadr.
             Vales
             .
             Rerum
             Francic
             .
             lib.
             25.
             tom
             .
             3.
             p.
             520.
             
          
           
             Sigon
             .
             de
             regno
             Ital.
             l.
             3.
             ad
             A.
             D.
             727.
             
          
           
             Papir
             .
             Massonus
             de
             Episcop
             .
             urbis
             .
             l.
             3.
             p.
             126.
             
          
           
             Vales.
             tom
             .
             3.
             p.
             525.
             
          
           
             Platina
             in
             Gregor
             .
             3.
             
          
           
             Sirmondi
             Concil
             .
             Gallic
             .
             Tom.
             1.
             p.
             526.
             
          
           
             Otto
             Frising
             .
             Chron.
             l.
             5.
             c.
             22.
             
          
           
             Papir
             .
             Masson
             .
             Annal.
             Franc.
             l.
             2.
             p.
             86.
             
          
           
             Sabellic
             .
             Enead
             .
             8.
             l.
             8
             
          
           
             Blond
             .
             decad
             .
             1.
             lib.
             10.
             
          
           
             Conci●or
             .
             Antiq.
             Galliae
             s●pplement
             .
             p.
             78.
             
             A.
             D.
             756.
             
          
           
             Papir
             .
             Masson
             .
             Annales
             Franc.
             l.
             2.
             p.
             87.
             
          
           
             Sigon
             de
             reg
             .
             Ital.
             l.
             3.
             
             A.
             754.
             
          
           
             Sermond
             .
             Concil
             .
             Tom.
             2.
             p.
             12.
             
          
           
             Blond
             .
             decad
             .
             2.
             l.
             1.
             
          
           
             Platin.
             in
             Steph.
             2.
             
          
           
             Adelmus
             in
             Franc.
             Annal
             .
             ad
             A.
             755.
             
          
           
             B●ondus
             ib.
             Platina
             in
             Stephan
             .
             2.
             
          
           
             Platina
             in
             Stephan
             .
             3.
             
          
           
             De
             translat
             .
             Imp.
             Rom.
             l.
             1.
             c.
             4.
             
          
           
             Platin.
             in
             Steph.
             2.
             
             Blond
             .
             decad
             .
             2.
             lib.
             1.
             
          
           
             The
             disturbances
             made
             by
             Popes
             in
             the
             new
             Empire
             .
          
           
             Annales
             Eccles.
             ad
             A.
             D.
             833.
             
             P.
             Aemilius
             in
             hist
             or
             Franc.
             p.
             54.
             
          
           
             Nithard
             .
             hist.
             l.
             1.
             à
             Petr
             P'thae
             .
             ed.
             in
             Annal.
             Franc.
             
          
           
             Vita
             Ludovici
             Pii
             à
             Pithaeo
             ib.
             p.
             245.
             
          
           
             Papir
             .
             Masson
             .
             in
             vit
             .
             Greg.
             4.
             
          
           
             Sigeberti
             Chron.
             A
             ▪
             D.
             832.
             
          
           
             Hincmar
             .
             Rhemens
             .
             Epistol
             .
             p.
             577.
             ed.
             Cord.
             
          
           
             Of
             the
             quarrels
             of
             Greg.
             7.
             with
             the
             Emperour
             and
             other
             Christian
             Princes
             .
          
           
             Urspergens
             .
             Chronic.
             p.
             226.
             marg
             .
          
           
             Otto
             Frising
             .
             l.
             6.
             c.
             32.
             
          
           
             Petr.
             Damiani
             Epistol
             .
             l.
             1.
             c●
             .
             16.
             
          
           
             L.
             1.
             
             Epist.
             ad
             Card.
             Ep.
             8.
             
          
           
             Sigonius
             de
             regno
             Italico
             l.
             9.
             in
             Hen.
             3.
             
             A.
             D.
             1074.
             
          
           
             Lambert
             .
             Schasnabu●g
             .
             histor
             .
             German
             .
          
           
             A.
             D.
             1074.
             p.
             201
             Sigebert
             .
             Gembloc
             .
             Chron.
             A.
             1074.
             
          
           
             Matt.
             Paris
             in
             Gul.
             1.
             
             Aventin
             .
          
           
             Annal.
             Boior
             .
             l.
             5.
             p.
             564.
             
          
           
             Constitut.
             Imperial
             .
             Tom
             1.
             p.
             238.
             
          
           
             Baron
             .
             Annales
             Eccles.
             A.
             D.
             1077.
             
             ●
             .
             40.
             
          
           
             Baron
             .
             ad
             A.
             1074.
             n.
             10.
             
          
           
             Ad
             A.
             D.
             1080.
             n.
             8.
             14.
             
          
           
             N.
             1●
             .
          
           
             Helmoldi
             Chron.
             Slavorum
             l.
             1.
             cap.
             29.
             
             Abbas
             Ursperae
             .
             ad
             A.
             D.
             1080.
             
          
           
             Sigebert
             .
             Chron.
             ad
             A.
             D.
             1085.
             
          
           
             Florent
             .
             Wigorn.
             ad
             A.
             1084.
             
          
           
             Matt.
             Paris
             Histor.
             Anglic.
             A.
             1087.
             
          
           
             Aventin
             .
             Annal.
             Boior
             .
             l.
             5.
             p.
             581.
             
          
           
             Sentent
             .
             Cardin
             .
             Baronii
             super
             excomun
             .
             Venet.
             
          
           
             Sigon
             .
             de
             regno
             Ital.
             l.
             9.
             ad
             A.
             1084.
             
          
           
             Baron
             .
             Annal
             .
             ad
             A.
             D.
             1073.
             n.
             65.
             
          
           
             Id.
             ad
             A.
             1074
             n.
             53.
             
          
           
             Id.
             ib.
             n.
             32.
             
          
           
             Id.
             ad
             .
             A.
             1080.
             n.
             48.
             
             Id.
             A.
             1078.
             n.
             15.
             
          
           
             Mart.
             Cromer
             .
             de
             gestis
             Polon
             .
             l.
             4.
             ad
             sin
             .
          
           
             Baron
             .
             ad
             A.
             D.
             1074.
             n.
             5.
             
          
           
             Id.
             ad
             A.
             D.
             1080.
             n.
             45.
             
          
           
             Id.
             A.
             1079.
             n.
             20.
             
          
           
             Eadvier
             .
             prefat
             .
             ad
             hist.
             Novorum
             .
          
           
             Of
             the
             quarrels
             of
             his
             Successours
             .
             Onuphrius
             in
             vit
             .
             Greg
             7.
             
          
           
             Sicebrct
             .
             G●mblac
             ad
             A.
             D.
             1088.
             
             Helmold
             .
             Chron.
             Slav.
             l.
             1.
             c
             ▪
             30.
             
             Urspergens
             .
             Cirron
             .
             p.
             235.
             
          
           
             Baron
             .
             Annales
             ad
             A.
             D.
             1088.
             n.
             3.
             
          
           
             Aventin
             .
             Annal.
             Boior
             .
             l.
             5.
             p.
             590.
             
          
           
             Baron
             .
             A.
             D.
             1093.
             n.
             3.
             
          
           
             Sigon
             .
             de
             regno
             Ital.
             l.
             9.
             
             A.
             1093.
             
          
           
             Bar.
             ad
             A.
             D.
             1095.
             n.
             8.
             
          
           
             Constitut.
             Imper.
             Tom.
             1.
             p.
             247.
             
          
           
             Abbas
             Ursperg
             .
             Chron.
             p.
             241.
             
          
           
             Ursperg
             .
             ib.
             Baron
             .
             ad
             A.
             D.
             1105.
             n.
             4.
             
          
           
             Avent
             .
             Annal●s
             Boior
             .
             l.
             5.
             p.
             597.
             
          
           
             Constitut.
             Imp●r
             .
             Tom.
             3.
             p.
             318.
             
          
           
             Baron
             ad
             A.
             1106.
             n.
             2.
             &c.
             
          
           
             Id
             ad
             A.
             D.
             1105.
             n.
             6.
             
          
           
             Id
             ad
             A.
             D.
             1106
             n.
             14.
             
          
           
             Aventin
             .
             Annal
             Boior
             .
             l.
             5.
             p.
             562.
             
          
           
             Siceberti
             Chronic.
             ad
             A.
             D.
             1074.
             
          
           
             Of
             the
             Schisms
             in
             the
             Roman
             Church
             .
          
           
             Bellarm.
             de
             rotis
             Eccles.
             l.
             4
             c.
             10
             De
             Eccles.
             mil●t
             .
             l
             3
             c.
             5.
             
          
           
             Onuphr
             .
             Annot
             in
             Plat.
             vit
             Formosi
             .
             Victorel
             add
             .
             ad
             cia●co●
             .
             de
             vit
             .
             Pontif
             .
          
           
             Baron
             .
             Annal
             .
             ad
             A.
             D.
             897
             n.
             2
             ,
             3.
             
          
           
             Papir
             .
             Masson
             .
             de
             Episcop
             u.
             b.
             l.
             3.
             p.
             151.
             
          
           
             Morinus
             de
             Sacris
             Eccles
             .
             ordinat
             .
             par
             2
             p.
             348.
             
          
           
             Baron
             .
             Annal
             .
             ad
             A
             D.
             897.
             n.
             8
             ,
             9.
             
          
           
             Platina
             in
             vit
             .
             Steph.
             6.
             
          
           
             Ad.
             A.
             D.
             900.
             n.
             1.
             
          
           
             N.
             6.
             
          
           
             Baron
             .
             A.
             908.
             n.
             3.
             
          
           
             A.
             D.
             912.
             n.
             14.
             
          
           
             A.
             D.
             928.
             n.
             2.
             
          
           
             Luitprand
             .
             hist.
             l.
             3.
             cap.
             12.
             
          
           
             Baron
             .
             ad
             A.
             933.
             n.
             1.
             
          
           
             Baron
             .
             A.
             D.
             963.
             n.
             15.
             
          
           
             N.
             27
             ,
             28
             ,
             &c.
             
          
           
             N.
             33.
             
          
           
             A.
             964.
             n
             :
             7.
             
          
           
             Baron
             .
             An
             ▪
             ad
             A.
             D.
             1052.
             n.
             6.
             
          
           
             A●hors
             .
             Ciaccoa
             .
             vit
             .
             Pontif
             in
             Clem.
             7.
             
          
           
             Of
             the
             differences
             in
             the
             Roman
             Church
             about
             matters
             of
             Government
             .
          
           
             Gregor
             .
             l.
             4.
             
             Epist.
             43.
             
          
           
             Carol●
             .
             M.
             Capitular
             .
             l.
             5.
             n.
             25.
             
          
           
             Bernard
             .
             Epist.
             42
             ad
             Hen.
             Senon
             .
          
           
             De
             consider
             .
             l.
             3.
             c.
             4
             
          
           
             Ivo
             Car●ot
             .
             Ep
             ▪
             29.
             
             &
             276.
             
             Petri
             Blesens
             .
             Ep.
             68.
             
          
           
             De
             periculis
             noviss
             .
             temporum
             .
             p.
             18.
             
          
           
             Cap.
             2.
             
          
           
             Cap.
             3.
             
          
           
             Cap.
             4.
             
          
           
             Cap.
             5.
             
          
           
             Cap.
             9.
             
          
           
             Cap.
             10.
             
          
           
             Cap.
             11.
             
          
           
             Cap.
             12.
             
          
           
             Cap.
             13.
             
          
           
             Cap.
             14.
             
          
           
             Of
             the
             insufficiency
             of
             the
             Popes
             authority
             for
             ending
             this
             Controversie
             .
          
           
             Clementin
             .
             l.
             3.
             c.
             2.
             
          
           
             Gregor
             .
             decret
             .
             Epistol
             .
             l
             5.
             n.
             31.
             c.
             16
             ,
             17.
             
          
           
             Matth.
             Paris
             .
             A.
             D.
             1235.
             p.
             419.
             
          
           
             Petrus
             de
             Vineis
             epistol
             .
             lib.
             1.
             ep
             .
             37.
             
          
           
             Seculum
             quintum
             Universit
             .
             Paris
             .
             p.
             271.
             
          
           
             D'attichy
             hist.
             Cardinal
             .
             Tom
             1.
             vit
             .
             nibaldi
             .
             Rainald
             .
             ad
             A.
             D.
             1254.
             n.
             73.
             
          
           
             Boulay
             .
             histor
             .
             universit
             .
             Paris
             .
             tom
             .
             3.
             p.
             176.
             
          
           
             Id.
             p.
             462.
             
          
           
             Meyer
             .
             Annales
             Flandr
             .
             l.
             10.
             ad
             A.
             D.
             1285.
             
          
           
             Extravagant
             .
             commun
             .
             l.
             5.
             tit
             .
             7.
             c.
             1.
             
          
           
             Wadding
             .
             Annal.
             Minorum
             ad
             A.
             D.
             1357.
             
          
           
             Rich.
             Armach
             .
             Defensio
             Curat
             .
          
           
             Bulae
             .
             hist.
             universit
             .
             Paris
             tom
             4.
             p.
             337.
             
          
           
             Walsingham
             hist.
             Angl.
             in
             Adv.
             3.
             p.
             173.
             
          
           
             
               Ioh.
               Wickliffe
            
             against
             the
             Orders
             of
             Fryers
             .
             
               c.
               10.
               p.
            
             28.
             
          
           
             Of
             the
             differences
             between
             the
             regulars
             and
             seculars
             in
             England
             .
          
           
             Watsons
             Reply
             to
             Parsons
             his
             Libel
             .
             p.
             2.
             
          
           
             Petri
             Aurelii
             opera
             tom
             .
             1.
             p.
             62.
             
          
           
             Of
             the
             Jesuits
             particular
             opposition
             to
             Bishops
             and
             their
             Authority
             .
          
           
             Moral
             practice
             of
             the
             Jesuits
             .
             p.
             328.
             
          
           
             Bull.
             Rom.
             Tom.
             2.
             p.
             361.
             
             Bull.
             1.
             
             Greg.
             13.
             
          
           
             Collection
             of
             
               Tract
               .
               p.
            
             11.
             
          
           
             S.
             Amours
             Iournal
             .
             p.
             5.
             ch
             .
             15.
             
          
           
             Index
             Alex
             .
             A.D.
             1658.
             
          
           
             S.
             Amours
             Iournal
             .
             p.
             7.
             ch
             .
             5.
             
          
           
             Of
             their
             differences
             in
             matters
             of
             doctrine
             .
          
           
             Greg.
             de
             Valent.
             Analys
             .
             fid●i
             l.
             6.
             c.
             4.
             9.
             
          
           
             The
             insufficiency
             of
             the
             Popes
             Authority
             for
             ending
             these
             differences
             .
          
           
             S.
             Amours
             Iournal
             p.
             3.
             ch
             .
             10.
             
          
           
             Iournal
             p.
             6.
             ch
             .
             26.
             —
             P.
             3.
             ch
             .
             8.
             
          
           
             Iournal
             p.
             1.
             ch
             .
             9.
             
          
           
             Iournal
             p.
             6.
             ch
             3.
             
          
           
             〈◊〉
             6.
             ch●
             〈◊〉
             
          
           
             The
             insufficiency
             of
             Councils
             to
             end
             Controversies
             .
          
           
             History
             of
             the
             Council
             of
             
               Trent
               .
               l.
               2.
               p.
            
             138.
             
          
           
             P.
             149.
             
          
           
             Their
             differences
             are
             in
             matters
             of
             faith
             .
          
           
             Their
             differences
             not
             confined
             to
             their
             Schools
             .
          
           
             Scot.
             in
             3.
             lib.
             sent
             .
             dist
             .
             3.
             q.
             1.
             n.
             10.
             
          
           
             Apolog.
             p●o
             vitâ
             &
             morte
             .
             Ioh.
             D●ns
             Scoti
             .
          
           
             Walsin●ham
             hist.
             circa
             A.
             D.
             1389.
             
          
           
             Sext.
             Seculum
             Universit
             .
             Paris
             .
             p.
             618.
             
          
           
             V.
             Mey●r
             .
             A●●al
             .
             Fla●dr
             .
             l.
             14.
             
             A.
             1388.
             
          
           
             Cavelli
             Rosar
             .
             B.
             Mariae
             test
             .
             14.
             s●cul
             .
          
           
             Wadding
             .
             Legatio
             de
             Concept
             .
          
           
             Sect.
             3.
             tract
             .
             12.
             
             S.
             1.
             
          
           
             Moral
             practice
             of
             the
             Jesuits
             .
             pag.
             383.
             
          
        
         
           Notes for div A61540-e103030
           
             The
             misinterpreting
             Scripture
             doth
             not
             hinder
             its
             being
             a
             rule
             of
             faith
             .
          
           
             S.
             August
             .
             tract
             .
             18.
             in
             Iob.
             cap.
             5.
             
          
           
             Of
             their
             superstitious
             observations
             .
          
           
             Of
             Indulgences
             .
          
           
             The
             practice
             of
             Indulgences
             .
          
           
             Baron
             .
             ad
             A.
             D.
             1084.
             n.
             15.
             
          
           
             Gr●g
             .
             7.
             l
             6.
             
             Ep.
             15.
             
          
           
             Leo
             Casin
             .
             hist.
             l.
             3.
             c.
             71.
             
          
           
             Gul.
             Tyrius
             l.
             1.
             hist.
             Orient
             .
          
           
             Will.
             Malms
             .
             l.
             4.
             c.
             2.
             
          
           
             Ord●r
             .
             Vitalis
             hist.
             Eccl●s
             ad
             
               A.
               D.
            
             1095.
             
          
           
             Bernard
             .
             Exhort
             .
             ad
             milit
             .
             t●mpli
             c.
             5.
             
          
           
             Morinus
             de
             Sacram
             Poenit.
             l.
             10.
             c.
             23.
             
          
           
             cap.
             23.
             
          
           
             Baron
             .
             ad
             
               A.
               D.
            
             1118.
             n.
             31.
             
          
           
             Id.
             ad
             .
             
               A
               D.
            
             1127.
             n.
             5.
             
          
           
             Id.
             ad
             .
             
               A
               D
            
             1177.
             n.
             8.
             
          
           
             Id.
             ad
             .
             
               A
               D.
            
             1177.
             n.
             76.
             
          
           
             Ad
             
               A.
               D.
            
             1179.
             n.
             7.
             
          
           
             
               Bzov.
               ad
            
             A.
             D.
             1219.
             3.
             
          
           
             Id.
             A.
             D.
             1239.
             n
             8.
             
          
           
             Ad
             A.
             D.
             1208.
             n.
             5.
             
          
           
             Morinus
             de
             Poenitent
             .
             l.
             10.
             c.
             20.
             
          
           
             
               Baron
               .
               ad
            
             A.
             D.
             847.
             
          
           
             Extravag
             .
             Commun
             .
             l.
             5.
             tit
             .
             9.
             c.
             1.
             
             Bzov.
             ad
             
               A.
               D.
            
             1300.
             n
             1.
             
          
           
             Bell.
             de
             I●d●l
             .
             l.
             1.
             c.
             9.
             
          
           
             Gobelin
             .
             Pe●so●a
             Cos●odr●aet
             .
             6.
             c.
             86.
             
          
           
             Of
             I●d●lgences
             at
             Rome
             .
          
           
             Hen.
             Foulis
             preface
             to
             the
             History
             of
             Romish
             usurpations
             .
             
               Bell.
               de
               Indulg
               .
               l.
               2.
               c.
            
             20.
             
          
           
             On
             phrius
             de
             7.
             urbis
             Eccles●●s
             .
             Caesar
             Raspon
             de
             Basilicâ
             Latera●ensi
             .
             l.
             2.
             c.
             14.
             p.
             204.
             
          
           
             Raspon
             .
             de
             Basil.
             ●ater
             .
             l
             4.
             c.
             19.
             
          
           
             Of
             Indulgences
             for
             saying
             some
             prayers
             .
          
           
             Horae
             B.
             V.
             Mariae
             .
             s●cundum
             usum
             Sarum
             .
             p.
             38.
             
          
           
             Pag.
             42.
             
          
           
             P.
             45.
             
          
           
             P.
             50.
             
          
           
             P.
             54.
             
          
           
             P.
             58.
             
          
           
             P.
             61.
             
          
           
             P.
             66.
             
          
           
             P.
             72.
             
          
           
             What
             opinion
             hath
             been
             had
             of
             Indulgences
             in
             the
             Roman
             Church
             .
          
           
             Durand
             .
             in
             sentent
             .
             l.
             4.
             dist
             .
             20.
             q.
             3.
             
          
           
             Ioh.
             Major
             in
             sent
             .
             l.
             4.
             dist
             .
             20.
             
          
           
             Cajetan
             opusc
             .
             de
             Indulgent
             .
             init
             .
          
           
             Soto
             in
             sent
             .
             l.
             4.
             dist
             .
             20.
             
          
           
             Greg.
             de
             Valent.
             de
             Indulg
             .
             c
             ▪
             4.
             
             Estius
             in
             sent
             .
             l.
             4.
             dist
             .
             20
             ▪
             ●
             .
             2.
             
          
           
             Morinus
             de
             paenitent
             .
             l.
             10
             ▪
             c.
             20.
             
             ●
             .
             9.
             
          
           
             R●ff
             .
             c.
             Luther
             art
             .
             18.
             
             Polyd.
             V●rgil
             .
             de
             Iavent
             .
             l.
             8.
             c.
             1.
             
          
           
             Al●hons
             .
             à
             Castro
             adve●s
             .
             haeres
             .
             l.
             8.
             v.
             Indulg
             .
          
           
             Alphons
             l.
             1.
             c.
             12.
             
          
           
             Bellar.
             de
             am●ss●gratiae
             l.
             6.
             c.
             3.
             resp
             .
             ad
             ●bj
             .
             6.
             
          
           
             Aquin.
             s●pplement
             .
             sum
             .
             q.
             25.
             art
             2.
             
             Bonavent
             .
             in
             sent
             .
             l.
             4.
             dist
             .
             20.
             q.
             6.
             
          
           
             Greg.
             de
             Valent.
             de
             Indulg
             .
             c.
             2.
             
          
           
             Apud
             .
             Morin
             .
             l.
             10.
             c.
             20.
             n.
             5.
             
          
           
             Ib.
             n.
             7.
             
          
           
             Guil.
             Altissiodor
             .
             sum
             l.
             4.
             tract
             .
             6.
             c.
             9.
             
          
           
             Morin
             .
             l.
             10.
             c.
             21.
             n.
             3
             
          
           
             Greg.
             de
             Valent.
             de
             Indulg
             .
             c.
             2.
             
          
           
             Albert.
             M.
             in
             sent
             .
             l.
             4.
             dist
             .
             20.
             art
             .
             17.
             
          
           
             Petrarch
             .
             ep
             .
             5.
             
          
           
             Gob●l
             Persona●aet
             .
             6.
             c.
             68.
             
          
           
             Paul.
             Largii
             Chronic.
             Citizens
             .
             ad
             A.
             D.
             1395.
             
          
           
             U●sp●rg
             .
             Chron.
             p.
             307.
             
          
           
             Platina
             in
             Bonif.
             9.
             
          
           
             Ursperg
             .
             Chron.
             p.
             322.
             
          
           
             Gerson
             .
             de
             Indulg
             .
             co●sid
             .
             8.
             
          
           
             Bull.
             Rom.
             Tom.
             1.
             
             Sixt.
             4.
             
             Co●st
             .
             17.
             
          
           
             S●rrar
             .
             Rerum
             Mo●untiac
             .
             l.
             1.
             c.
             34.
             
          
           
             Wesseli
             Groning
             .
             oper
             .
             p.
             867
             ,
             &c.
             
          
           
             Iac.
             Angular
             .
             in
             ep
             .
             Wesseli
             .
          
           
             Bell.
             de
             Indulg
             .
             l.
             1.
             c.
             12.
             
          
           
             Of
             Bellarmins
             prudent
             Christian
             .
          
           
             The
             absurdity
             of
             the
             doctrine
             of
             Indulgences
             ,
             and
             the
             Churches
             Treasure
             .
          
           
             Cassander
             in
             consult
             .
             art
             .
             12.
             
          
           
             Barns
             Cathol
             .
             Rom.
             Pacific
             .
             S.
             9.
             
          
           
             White
             de
             medio
             anim
             .
             statudem
             .
             26.
             
          
           
             Clem.
             8.
             const
             .
             58.
             
             To.
             3.
             
             Bull.
             U●ban
             8.
             const
             .
             16.
             
             To.
             4.
             
          
           
             The
             tendency
             of
             Indulgences
             to
             hinder
             devotion
             .
          
           
             D●●and
             .
             in
             sentent
             .
             l.
             4.
             dist
             .
             20.
             q.
             4.
             
          
           
             Polyd
             ,
             virg
             .
             de
             invent
             .
             rer
             .
             l.
             8.
             c.
             1.
             
          
           
             Onus
             Ecc●●
             .
             c.
             14.
             8.
             28.
             
          
           
             Centum
             gravamina
             act
             .
             3.
             4.
             
          
           
             Of
             communion
             in
             one
             kind
             .
          
           
             Vindication
             of
             Arch-Bishop
             Land.
             Part.
             3.
             ch
             .
             3.
             8.
             14.
             15.
             16.
             17.
             
          
           
             Of
             the
             Popes
             power
             of
             dispensing
             .
          
           
             The
             ill
             consequence
             of
             asserting
             marriage
             in
             a
             Priest
             to
             be
             worse
             than
             Fornication
             .
          
           
             1
             Cor.
             7.
             9.
             
          
           
             Cyprian
             .
             ep
             .
             62.
             
          
           
             August
             .
             de
             San.
             Virginit
             .
             1.
             c.
             34.
             
          
           
             Epiph.
             c.
             haer
             .
             61.
             
          
           
             Hieronym
             .
             ep
             adv
             .
             demetriad
             .
             
               Jewels
               defense
               of
               the
               Apology
            
             part
             .
             2.
             p.
             174.
             
          
           
             ●
             Tim.
             5.
             14.
             
          
           
             v.
             9.
             
          
           
             Bibliotheca
             furis
             Canoni●i
             .
             p.
             317.
             
          
           
             August
             .
             de
             bono
             viduitat
             .
             c.
             9.
             10.
             11.
             
          
           
             Of
             the
             uncertainty
             of
             faith
             in
             the
             Roman
             Church
             .
          
           
             Vindication
             of
             Arch-Bishop
             Laud
             
               part
               .
               1.
               ch
            
             .
             5.
             6.
             7.
             8
             9.
             
          
           
             c.
             7.
             sect
             .
             9.
             
          
           
             The
             case
             of
             a
             revolter
             and
             a
             bred
             Papist
             compared
             .
          
           
             The
             motives
             of
             the
             Roman
             Church
             considered
             .
          
           
             Preface
             to
             the
             second
             part
             of
             his
             dissuasive
             .
          
           
             Polemical
             discourses
             p
             705.
             &c.
             
          
           
             The
             saith
             of
             Protestants
             reduced
             to
             Principles
             .